good or bad, because all our time, as every thing we have is not our own. All these are, as our Lord speaks, ra aλλorgia,-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 know ledge 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, by putting forth all our strength.

4. Brethren, "Who is an understanding man and endued with knowledge among you?" Let him show 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.

Preached before the Society for Reformation of Manners, on Sunday, January 30, 1763, at the Chapel in West Street, Seven Dials.

"Who will rise up with me against the wicked?" Psalm xciv, 16.

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 shown themselves wise in their gene ration; 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 mem ber 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 style 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.

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4. There is, therefore, still need, even in this Christian country (as we courteously style 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 repreɛs, 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 a while, 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 show, first, the nature of their design, and the steps they have hitherto taken: secondly, the excellency of it; with the various objections which have been raised against it: thirdly, what manner of men they ought to be, who engage in such a design: and, fourthly, 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 show 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 Hicks's Hall; and those in Westminster; 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 a hearty consent and universal approbation from them.

4. They then printed and dispersed, at their own expense, several thousand books of instruction to constables and other parish officers, explaining and enforcing 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 the magistrates, against persons profaning the Lord's day. By this means they first cleared the streets and fields of those notorious offenders, who, without any regard either to God or the king, were selling their wares from morning to night. They proceeded to a more difficult attempt, the preventing tippling on the Lord's day, spending the time in ale houses, which ought to be spent in the more immediate worship of God. Herein they were exposed to abundance of reproach, to insult and abuse of every kind; having not only the tipplers, and those who entertained them, the ale house keepers, to contend with, but rich and honourable men, partly the landlords of those ale house keepers, partly those who furnished them with drink, and, in general, all who gained by their sins. Some of these were not only men of substance, but men of authority; nay, in more instances than one, they were the very persons before whom the delinquents were brought. And the treatment they gave those who laid the informations, naturally encouraged "the beasts of the people" to follow their example, and to use them as fellows not fit to live upon the earth. Hence they made no scruple, not only to

treat them with the basest language, not only to throw at them mud or stones, or whatever came to hand, but many times to beat them without mercy, and to drag them over the stones or through the kennels. And that they did not murder them was not for want of will; but the bridle was in their teeth.

6. Having, therefore, received help from God, they went on to restrain bakers likewise, from spending so great a part of the Lord's day in exercising the works of their calling. But many of these were more noble than the victuallers. They were so far from resenting this, or looking upon it as an affront, that several, who had been hurried down the stream of custom, to act contrary to their own conscience, sincerely thanked them for their labour, and acknowledged it as a real kindness.

7. In clearing the streets, fields, and ale houses of sabbath breakers, they fell upon another sort of offenders, as mischievous to society as any; namely, gamesters of various kinds. Some of these were of the lowest and vilest class commonly called gamblers; who make a trade of seizing on young and inexperienced 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, though 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 Magdalene 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 stopped in the 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 Magdalene hospital. Here those who have no trade, nor any friends to receive them, are received with all tenderness; yea, 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.

11. In the admission of members into the society, no regard is had to any particular sect or party. Whoever is found, upon inquiry, to be

a good man, is readily admitted. And none who has selfish or pecu niary views, will long continue therein; not only because he can gain nothing thereby, but 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 Whitefieldites." 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, a 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 show 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 showing mankind, that even in these dregs of time,

"There are, who faith prefer, Though 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 sufferng, and running all hazards, "Verily there is a reward for the rightcous; 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 that 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 contine 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 do err from the truth, and one convert him, [not to this or that opinion, but to God,] let him know, that he which converteth the 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