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tion; 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 ?'"

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5. The Lord of all will next inquire, "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? 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 conveniences, 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 expenses,—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, clothing 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?".

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6. Thy Lord will farther inquire, "Hast thou been a wise and faithful steward with regard to the talents of a mixed 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? Didst 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 a 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!""

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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.

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 though they'are 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, τa aλλorpia, 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 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.

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"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 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 fellowcreatures, 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 toge

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ther, "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 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.

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 66 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 a while, were

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