Sermons on Several Occasions

4. And it is no wonder: For only God himself can give a clear, consistent, perfect account (that is, as perfect as our weak understanding can receive, in this our infant state of existence; or, at least, as is consistent with the designs of his government) of his manner of governing the world. And this he hath done in his written word: All the oracles of God, all the Scriptures, both of the Old Testament and the New, describe so many scenes of divine providence. It is the beautiful remark of a fine writer, "Those who object to the Old Testament in particular, that it is not a connected history of nations, but only a congeries of broken, unconnected events, do not observe the nature and design of these writings. They do not see, that Scripture is the history of God." Those who bear this upon their minds will easily perceive that the inspired writers never lose sight of it, but preserve one unbroken, connected chain from the beginning to the end. All over that wonderful book, as "life and immortality"(immortal life) is gradually "brought to light," so is Immanuel, God with us, and his kingdom ruling over all.

5. In the verses preceding the text, our Lord had been arming his disciples against the fear of man: "Be not afraid,"says he,(verse 4, )"of them that can kill the body, and after that have no more that they can do." He guards them against this fear, first, by reminding them of what was infinitely more terrible than anything which man could inflict: "Fear Him, who after he hath killed hath power to cast into hell." He guards them farther against it, by the consideration of an over-ruling providence: "Are not five sparrows sold for two farthings, and not one of them is forgotten before God?" Or, as the words are repeated by St. Matthew, with a very inconsiderable variation, (10:29, 30) "Not one of them shall fall on the ground without you Father. But the very hairs of your head are all numbered."

6. We must indeed observe, that this strong expression, through repeated by both the Evangelists, need not imply,(though if any one thinks it does, he may think so very innocently,) that God does literally number as the hairs that are on the heads of all his creatures: But it is a proverbial expression, implying, that nothing is so small or insignificant in the sight of men as not to be an object of the care and providence of God, before whom nothing is small that concerns the happiness of any of his creatures. 7. There is scarce any doctrine in the whole compass of revelation, which is of deeper importance than this. And, at the same time, there is scarce any that is so little regarded, and perhaps so little understood. Let us endeavor then, with the assistance of God, to examine it to the bottom; to see upon what foundation it stands, and what it properly implies.

8. The eternal, almighty, all-wise, all-gracious God is the Creator of heaven and earth. He called out of nothing, by his all-powerful word, the whole universe, all that is. "Thus the heavens an the earth were created, and all the hosts of them." And after he had set all things else in array, the plants after their kinds, fish and fowl, beasts and reptiles, after their kinds, "He created man after his own image." And the Lord saw that every distinct part of the universe was good. But when he saw everything he had made, all in connection with each other, "behold, it was very good."

9. And as this all-wise, all-gracious Being created all things, so he sustains all things. He is the Preserver as well as the Creator of everything that exists. "He up holdeth all things by the word of his power;" that is, by his powerful word. Now it must be that he knows everything he has made, and everything he preserves, from moment to moment; otherwise, he could not preserve it, he could not continue to it the going which he has given it. And it is nothing strange that He who is omnipresent, who "filleth heaven and earth," who is intimately present. If the eye of man discerns things at a small distance; the eye of an eagle, what is at a greater; the eye of an angle, what is at a thousand times greater distance; (perhaps taking in the surface of the earth at one view;) how shall no the eye of God see everything, through the whole extent of creation? Especially considering, that nothing is distant from Him in whom we all "live, and move, and have our being."

10. It is true, our narrow understandings but imperfectly comprehend this. But whether we comprehend it or no, we are certain that so it is. As certain as it is, that he created all things, and that he still sustains all that is created; so certain it is, that he is present, at all times, in all places; that he is above, beneath; that he "besets us behind and before," and, as it were, "lays his hand upon us." We allow, "such knowledge is too high" and wonderful for us; we "cannot attain unto it." The manner of his presence no man can explain, nor, probably, any angel in heaven. Perhaps what the ancient philosopher speaks of the soul, in regard to its residence in the body, that it is tota in toto, et, tota in qualibet parte, might, in some sense, be spoken of the omnipresent Spirit, in regard to the universe: That he is not only "All in the whole," but "All in every part." Be this as it may, it cannot be doubted but He sees every atom of his creation, and that a thousand times more clearly than we see the things that are close to us: Even of these we see only the surface, while He sees the inmost essence of every thing.

11. The omnipresent God sees and knows all the properties of the beings that he hath made. He knows all the connections, dependencies, and relations, and all the ways wherein one of them can affect another. In particular, he sees all the inanimate parts of the creation, whether in heaven above, or in the earth beneath. He knows how the stars, comets, or planets above influence the inhabitants of the earth beneath; what influence the lower heavens, with their magazines of fire, hail, snow, and vapors, winds, and storms, have on our planet; and what effects may be produced in the bowels of the earth by fire, air, or water; what exhalations may be raised therefrom, and what changes wrought thereby; what effects every numeral or vegetable may have upon the children of men: All these lie naked and open to the eye of the Creator and Preserver of the universe.

12. He knows all the animals of the lower world, whether beasts, birds, fishes, reptiles, or insects: He knows all the qualities and powers he hath given them, from the highest to the lowest: He knows every good angel and every evil angel in every part of his dominions; and looks from heaven upon the children of men over the whole face of the earth. He knows all the hearts of the sons of men, and understands all their thoughts: He sees what any angel, any devil, any man, either thinks, or speaks, or does; yea, and all they feel. He sees all their sufferings, with every circumstance of them.

13. And is the Creator and Preserver of the world unconcerned for what he sees therein? Does he look upon these things either with a malignant or heedless eye? Is he an Epicurean god? Does he sit at ease in the heaven, without regarding the poor inhabitants of earth? It cannot be. He hath made us, not we ourselves, and he cannot despise the work of his own hands. We are his children: And can a mother forget the children of her womb? Yea, she may forget; yet will not God forget us! On the contrary, he hath expressly declared, that as his "eyes are over all the earth, "so he "is loving to every man, and his mercy is over all his works." Consequently, he is concerned every moment for what befalls every creature upon earth; and more especially for everything that befalls any of he children of men. It is hard, indeed, to comprehend this; nay, it is hard to believe it, considering the complicated wickedness, and the complicated misery, which we see on every side. But believe it we must, unless we will make God a liar; although it is sure, no man can comprehend it. It behoves us, then, to humble ourselves before God, and to acknowledge our ignorance. Indeed, how can we expect hat a man should be able to comprehend a worm? How much less can it be supposed, that a man can comprehend God!

For how can finite measure infinite? 14. He is infinite in wisdom as well as in power: And all his wisdom is continually employed in managing all the affairs of his creation for the good of all his creatures. For his wisdom and goodness go hand in hand: They are inseparably united, and continually act in concert with Almighty power, for the real good of all his creatures. His power being equal to his wisdom and goodness, continually co-operates with them. And to him all things are possible: He doeth whatsoever pleaseth him, in heaven and earth, and in the sea, and all deep places: And we cannot doubt of his exerting all his power, as in sustaining, so in governing, all that he has made.

15. Only he that can do all things else cannot deny himself: He cannot counteract himself, or oppose his own work. Were it not for this, he would destroy all sin, with its attendant pain in a moment. He would abolish wickedness out of his whole creation, and suffer not trace of it remain. But in so doing he would counteract himself; he would altogether overturn his own work, and undo all that he has been doing since he created man upon the earth. For he created man in his own image: A spirit like himself; a spirit endued with understanding, with will or affections, and liberty; without which, neither his understanding nor his affections could have been of any use, neither would he have been capable either or vice or virtue. He could not be a moral agent, any more than a tree or a stone. If, therefore, God were thus to exert his power, there would certainly be no more vice; but it is equally certain, neither could there be any virtue in the world. Were human liberty taken away, men would be as incapable of virtue as stones. Therefore,(with reverence be it spoken,) the Almighty himself cannot do this thing. He cannot thus contradict himself, or undo what he has done. He cannot destroy out of the soul of man that image of himself wherein he make him: And without doing this, he cannot abolish sin and pain out of the world.

But were it to be done, it would imply no wisdom at all; but barely a stroke of omnipotence. Whereas all the manifold wisdom of God (as well as all his power and goodness) is displayed in governing man as man; not as a stock or stone, but as an intelligent and free spirit, capable of choosing either good or evil. Herein appears the depth of the wisdom of God, in his adorable providence; in governing men, so as not to destroy either their understanding, will, or liberty. He commands all things, both in heaven and earth, to assist man in attaining the end of his being, in working out his won salvation, so far as it can be done without compulsion, without over-ruling his liberty. An attentive inquirer may easily discern, the whole frame of divine providence is so constituted as to afford man every possible help, in order to his doing good and eschewing evil, which can be done without turning man into a machine; without making him incapable of virtue or vice, reward or punishment.

16. Meantime, it has been remarked by a pious writer, that here is, as he expresses it, a three-fold circle of divine providence, over and above that which presides over the whole universe. We do not now speak of that over-ruling hand which governs the inanimate creation, which sustains the sun, moon, and stars in their stations, and guides their motions; we do not refer to his care of the animal creation, every part of which we know is under His government, "who giveth food unto the cattle, and feedeth the young ravens that call upon him;" but we here speak of that superintending providence which regards the children of men. each of these is easily distinguished from the other, by those who accurately observe the ways of God. The outermost circle includes the whole race of mankind, all the descendants of Adam, all the human creatures that are dispersed over the face of the earth. This comprises not only the Christian world, those that name the name of Christ, but the Mahometans also, who considerably out-number even the nominal Christians; yea, and the Heathens likewise, who very far out-number the Mahometans and Christians put together. "Is he the God of the Jews," says the Apostle, "and not of the Gentiles also?" And so we may say, Is he the God of the Christians, and not of the Mahometans and Heathens? Yea, doubtless of the Mahometans and Heathens also. His love is not confined: "The Lord is loving unto every man, and his mercy is over all his works." He careth for the very outcasts of men: It may truly be said,

Free as the air thy bounty streams O'er all thy works: Thy mercies' beams Diffusive as they sun's arise. 17. Yet it may be admitted, that He takes more immediate care of those that are comprised in the second, the smaller circle; which includes all that are called Christians, all that profess to believe in Christ. We may reasonably think that these, in some degree, honor him, at least more than the Heathens do: God does, likewise, in some measure, honor them, and has a nearer concern for them. By many instances it appears, that the prince of this world has not so full power over these as over the Heathens. The God whom they even profess to serve, does, in some measure, maintain his own cause; so that the spirits of darkness do not reign so uncontrolled over them as they do over the heathen world.

18. Within the third, the innermost circle, are contained only the real Christians; those that worship God, not in form only, but in spirit and in truth. Herein are comprised all that love God, or, at least, truly fear God and work righteousness; all in whom is the mind which was in Christ, and who walk as Christ also walked. The words of our Lord above recited peculiarly refer to these. It is to these in particular that he says, "Even the very hairs of your head are all numbered." He sees their souls and their bodies; he takes particular notice of all their tempers, desires, and thoughts, all their words and actions. He marks all their sufferings, inward and outward, and the source whence they arise; so that we may well say, Thou know'st thy pains thy servants feel, Thou hear'st thy children's cry; And their best wishes to fulfil, Thy grace is ever nigh. Nothing relative to these is too great, nothing too little, for His attention. He has his eye continually, as upon every individual person that is a member of this his family, so upon every circumstance that relates either to their souls or bodies; either to their inward or outward state; wherein either their present or eternal happiness in is any degree concerned.

19. But what say the wise men of the world to this? They answer, with all readiness, "Who doubts of this? We are not Atheists. We all acknowledge a providence: That is, a general providence; for, indeed the particular providence, of which some talk, we know not what to make of: Surely the little affairs of men are far beneath the regard of the great Creator and Governor or the universe! Accordingly, "He sees with equal eyes, as Lord of all, A hero perish, or a sparrow fall." Does he indeed? I cannot think it; because (whatever that fine poet did, or his patron, whom he so deeply despised, and yet grossly flattered) I believe the Bible; wherein the Creator and Governor of the world himself tells me quite the contrary. That he has a tender regard for the brute creatures, I know: He does, in a measure, "take care for oxen:" He "provideth food for the cattle,"as well as "herbs for the use of men." "The lions roaring after their prey, do seek their meat from God." "He openeth his hand, and filleth all things living with plenteousness." The various troops of sea and land In sense of common want agree; All wait on thy dispensing hand, And have their daily alms from thee.

They gather what thy stores disperse, Without their trouble to provide: Thou ope'st thy hand; the universe, The craving world, is all supplied. Our heavenly Father feedeth the fowls of the air: But mark! "Are no ye much better than they?" Shall he not then "much more feed you," who are pre-eminent by so much odds? He does not, in that sense, look upon you and them "with equal eyes;" set you on a level with them; least of all, does he set you on a level with brutes, in respect of life and death: "Right precious in the sight of the Lord is the death of his saints." Do you really think the death of a sparrow is equally precious in his sight? He tells us, indeed, that "not a sparrow falleth on the ground without our Father;" but he asks. at the same time, "Are ye not of more value than many sparrows? 20. But, in support of a general, in contradiction to a particular providence, the same elegant poet lays it down as an unquestionable maxim, The Universal Cause Acts not by partial, but by general laws:

Plainly meaning, that he never deviates from those general laws in favor of any particular person. This is a common supposition; but which is altogether inconsistent with the whole tenor of Scripture: For if God never deviates from these general laws, then there never was a miracle in the world; seeing every miracle is a deviation from the general laws of nature. Did the Almighty confine himself to these general laws, when he divided the Red Sea? when he commanded the waters to stand on a heap, and make a way for his redeemed to pass over? Did he act by general laws, when he caused the sun to stand still for the space of a whole day? No; nor in any of the miracles which are recorded either in the Old or New Testament. 21. But it is on supposition that the Governor of the world never deviates from those general laws, that Mr. Pope adds those beautiful lines in full triumph, as having now clearly gained the point: - Shall burning Etna, if a sage requires, Forget to thunder, and recall her fires? On air or sea new motions be imprest, O blameless Bethel! to relieve thy breast! When the loose mountain trembles from on high, Shall gravitation cease, if you go by?

Or some old temple, nodding to its fall, For Chartres' head reserve the hanging wall? We answer, If it please God to continue the life of any of his servants, he will suspend that or any other law of nature: The stone shall not fall; the fire shall not burn; the foods shall not flow; or, he will give his angels charge, and in their hands shall they bear him up, through and above all dangers! 22. Admitting then, that, in the common course of nature, God does act by general laws, he has never precluded himself from making exceptions to them, whensoever he pleases; either by suspending that law in favor of those that love him, or by employing his mighty angels: By either of which means he can deliver out of all danger them that trust in him.

"What! You expect miracles then?" Certainly I do, if I believe the Bible: For the Bible teaches me, that God hears and answers prayer: But every answer to prayer is, properly, a miracle. For if natural causes take their course, if things go on in their natural way, it is no answer at all. Gravitation therefore shall cease, that is, cease to operate, whenever the Author of it pleases. Cannot the men of the world understand these things? That is no wonder: It was observed long ago, "An unwise man doth no consider this, and a fool doth not understand these things? That is no wonder: It was observed long ago, "An unwise man doth not consider this, and a fool doth not understand it." 23. But I have not done with this same general providence yet. By the grace of God, I will sift it to the bottom: And I hope to show it is such stark-staring nonsense, as every man of sense ought to be utterly ashamed of.

You say, "You allow a general providence, but deny a particular one." And what is a general, of whatever kind it be, that includes no particulars? Is not every general necessarily made up of its several particulars? Can you instance in any general that is not? Tell me any genus, if you can, that contains no species? What is it that constitutes a genus, but so many species added together? What, I pray, is a whole that contains no parts? Mere nonsense and contradiction! Every whole must, in the nature of things, be made up of its several parts; insomuch that if there be no parts, there can be no whole.

24. As this is a point of the utmost importance, we may consider it a little farther. What do you mean by a general providence, contradistinguished from a particle? Do you mean a providence which superintends only the larger parts of the universe? Suppose the sun, moon, and stars. Does it not regard the earth too? You allow it does. But does it not likewise regard the inhabitants of it? Else what doth the earth, an inanimate lump of matter, signify? Is not one spirit, one heir of immortality, of more value than all the earth? yea, though you add to it the sun, moon, and stars? nay, and the whole inanimate creation? Might we no say, "These shall perish; but" this "remaineth: These all shall wax old as doth a garment;" but this (it may be said in a lower sense, even of the creature) is "the same, and his "years shall not fail?"

25. Or do you mean, when you assert a general providence, distinct from a particle one, that God regards only some parts of the world, and does not regard others? What parts of it does he regard? Those without, or those within, the solar system? Or does he regard some parts of the earth, and not others? Which parts? Only those within the temperate zones? What parts then are under the care of his providence? Where will you lay the line? Do you exclude from it those that live in the torrid zone? or those that dwell within the arctic circles? Nay, rather say, "The Lord is loving to every man," and his care "is over all His works."

26. Do you mean (for we would fain find out your meaning, if you have any meaning at all) that the providence of God does indeed extend to all parts of the earth, with regard to great and singular events, such as the rise and fall of empires; but that the little concerns of this or that man are beneath the notice of the Almighty? Then you do not consider that great and little are merely relative terms, which have place only with respect to men. With regard to the Most High, man and all the concerns of men are nothing, less than nothing, before Him. And nothing is small in his sight that in any degree affects the welfare of any that fear God and work righteousness. What becomes, then, of your general providence, exclusive of a particle? Let it be for ever rejected by all rational men, as absurd, self-contradictory nonsense. We may then sum up the whole scriptural doctrine of providence in that fine saying of St. Austin, Ita praesidet singulis sicut universis, et universis sicut singulis! Father, how wide thy glories shine, Lord of the universe-and mine! Thy goodness watches o'er the whole, As all the world were but one soul; Yet keeps my every sacred hair, As I remain'd thy single care!

27. We may learn from this short view of the providence of God, First, to put our whole trust in Him who hath never failed them that seek him. Our blessed Lord himself makes the very use of the great truth now before us. "Fear not, therefore:" If you truly fear God, you need fear none beside. He will be a strong tower to all that trust in him from the face of you enemies. What is there either in heaven or in earth that can harm you, while you are under the care of the Creator and Governor of heaven and earth! Let all earth and all hell combine against you; yea, the whole animate and inanimate creation; they cannot harm while God is on your side: His favorable kindness covers you as a shield. 28. Nearly allied to this confidence in God is the thankfulness we owe for his kind protection. Let those give thanks whom the Lord thus delivers from the hand of all their enemies. What an unspeakable blessing it is to be the peculiar care of Him that has all power in heaven and earth! How can we sufficiently praise him, while we are under his wings, and his faithfulness and truth are our shield and buckler!

29. But meantime we should take the utmost care to walk humbly and closely with our God. Walk humbly: For if you in anywise rob God of his honor, of you ascribe anything to yourself, the things which should have been for you wealth will prove to you an "occasion of falling." And walk closely: See that you have a conscience void of offence toward God and toward man. It is so long as you so this that you are the peculiar care of your Father which is in heaven. But let not the consciousness of his caring for you make you careless, indolent, or slothful: On the contrary, while you are penetrated with that deep truth, "The help that is done upon earth, He doeth it himself," be as earnest and diligent in the use of all the means as if you were your own protector.

Lastly: In what a melancholy condition are those who do not believe there is any providence; or, which comes to exactly the same point, not a particular one! Whatever station they are in, as long as they are in the world, they are exposed to numberless dangers which no human wisdom can foresee, and no human power can resist. And there is no help! If they trust in men, they find them "deceitful upon the weights." In many cases they cannot help; in others, they will not. But were they ever so willing, they will die: Therefore vain is the help of man and God is far above, out of their sight: They expect no help from Him. These modern (as well as the ancient) Epicureans have learned that the Universal Cause Acts not by partial, but by general laws. He only takes care of the great globe itself; not of its puny inhabitants. He heeds not how those Vagrant emmets crawl At random on the air-suspended ball.

How uncomfortable is the situation of that man who has no father hope than this! But, on the other hand, how unspeakably "happy is the man that hath the Lord for his help, and whose hope is in the Lord his God!" who can say, "I have set the lord always before me; because he is on my right hand, I shall not be moved!" Therefore, "though I walk through the valley of the shadow of death, I will fear no evil: For thou art with me; thy rod and thy staff comfort me."

The Wisdom of God's Counsels "O the depth of the riches both of the wisdom and knowledge of God!" Rom. 11:33. 1. Some apprehend the wisdom and the knowledge of God to mean one and the same thing. Others believe that the wisdom of God more directly refers to his appointing the ends of all things; and his knowledge, to the means which he hath prepared and made conducive to those ends. The former seems to be the most natural explication; as the wisdom of God, in its most extensive meaning, must include the one as well as the other, the means as well as the ends. 2. Now the wisdom as well as the power of God is abundantly manifested in his creation; in the formation and arrangement of all his works, in heaven above and in the earth beneath; and in adapting them all to the several ends for which they were designed: Insomuch that each of them, apart from the rest, is good; but all together are very good; all conspiring together, in one connected system, to the glory of God in the happiness of his intelligent creatures.

3. As this wisdom appears even to short-sighted men (and much more to spirits of a higher order) in the creation and disposition of the whole universe, and every part of it; so it equally appears in their preservation, in his "upholding all things by the word of his power." And it no less eminently appears in the permanent government of all that he has created. How admirably does his wisdom direct the motions of the heavenly bodies! of all the stars in the firmament, whether those that are fixed, or those that wander, though never out of their several orbits! of the sun in the midst of heaven! of those amazing bodies, the comets, that shoot in every direction through the immeasurable fields of ether! How does he superintend all the parts of this lower world, this "speck of creation," the earth! So that all things are still, as they were at the beginning, "beautiful in their seasons;" and summer and winter, seed-time and harvest, regularly follow each other. Yea, all things serve their Creator: "Fire and hail, snow and vapour, wind and storm, are fulfilling his word;" so that we may well say, "O Lord, our Governor, how excellent is thy name in all the earth!"

4. Equally conspicuous is the wisdom of God in the government of nations, of states and kingdoms; yea, rather, more conspicuous; if infinite can be allowed to admit of any degrees. For the whole inanimate creation, being totally passive and inert, can make no opposition to his will. Therefore, in the natural world all things roll on in an even, uninterrupted course. But it is far otherwise in the moral world. Here evil men and evil spirits continually oppose the divine will, and create numberless irregularities. Here, therefore, is full scope for the exercise of all the riches both of the wisdom and knowledge of God, in counteracting all the wickedness and folly of men, and all the subtlety of Satan, to carry on his own glorious design, - the salvation of lost mankind. Indeed, were he to do this by an absolute decree, and by his own irresistible power, it would imply no wisdom at all. But his wisdom is shown by saving man in such a manner as not to destroy his nature, not to take away the liberty which he has given him.

5. But the riches both of the wisdom and the knowledge of God are most eminently displayed in his Church; in planting it like a grain of mustard seed, the least of all seeds; in preserving and continually increasing it, till it grew into a great tree, notwithstanding the uninterrupted opposition of all the powers of darkness. This the Apostle justly terms the manifold wisdom (polypoikilos sophia) of God. It is an uncommonly expressive word, intimating that this wisdom, in the manner of its operation, is diversified a thousand ways, and exerts itself with infinite varieties. These things the highest "angels desire to look into," but can never fully comprehend. It seems to be with regard to these chiefly that the Apostle utters that strong exclamation, "How unsearchable are his judgments!" His counsels, designs, impossible to be fathomed; "and his ways" of accomplishing them "past finding out!" impossible to be traced! According to the Psalmist, "His paths are in the deep waters, and his footsteps are not known."

6. But a little of this he has been pleased to reveal unto us; and by keeping close to what he has revealed, meantime comparing the word and the work of God together, we may understand a part of his ways. We may in some measure trace this manifold wisdom from the beginning of the world; from Adam to Noah, from Noah to Moses, and from Moses to Christ. But I would now consider it (after just touching on the history of the Church in past ages) only with regard to what He has wrought in the present age, during the last half century; yea, and in this little corner of the world, the British islands only. 7. In the fulness of time, just when it seemed best to his infinite wisdom, God brought his first-begotten into the world. He then laid the foundation of his Church; though it hardly appeared till the day of Pentecost. And it was then a glorious Church; all the members thereof being "filled with the Holy Ghost;" being "of one heart and of one mind, and continuing steadfastly in the Apostles' doctrine, and in fellowship, in the breaking of bread, and in the prayers." In fellowship; that is, having all things in common; no man counting anything he had his own

Meek, simple followers of the Lamb, They lived, and thought, and spake the same: They all were of one heart and soul, And only love inspired the whole.

8. But this happy state did not continue long. See Ananias and Sapphira, through the love of money, ("the root of all evil,") making the first breach in the community of goods! See the partiality, the unjust respect of persons on the one side, the resentment and murmuring on the other, even while the Apostles themselves presided over the church at Jerusalem! See the grievous spots and wrinkles that were found in every part of the Church, recorded not only in the Acts, but in the Epistles of St. Paul, James, Peter, and John. A still fuller account we have in the Revelation: And, according to this, in what a condition was the Christian Church, even in the first century, even before St. John was removed from the earth; if we may judge (as undoubtedly we may) of the state of the church in general, from the state of the particular Churches (all but that of Smyrna and Philadelphia) to which our Lord directed his Epistles! And from this time, for fourteen hundred years, it was corrupted more and more, as all history shows, till scarce any either of the power or form of religion was left.

9. Nevertheless it is certain, that the gates of hell did never totally prevail against it. God always reserved a seed for himself; a few that worshipped him in spirit and in truth. I have often doubted, whether these were not the very persons whom the rich and honourable Christians, who will always have number as well as power on their side, did not stigmatize, from time to time, with the title of heretics. Perhaps it was chiefly by this artifice of the devil and his children, that, the good which was in them being evil spoken of, they were prevented from being so extensively useful as otherwise they might have been. Nay, I have doubted whether that arch-heretic, Montanus, was not one of the holiest men in the second century. Yea, I would not affirm, that the arch-heretic of the fifth century, (as plentifully as he has been bespattered for many ages,) was not one of the holiest men of that age, not excepting St. Augustine himself. (A wonderful saint! As full of pride, passion, bitterness, censoriousness, and as foul-mouthed to all that contradicted him, as George Fox himself.) I verily believe, the real heresy of Pelagius was neither more nor less than this: The holding that Christians may, by the grace of God, (not without it; that I take to be a mere slander,) "go on to perfection;" or, in other words, "fulfil the law of Christ."

"But St. Augustine says:" - When Augustine's passions were heated, his word is not worth a rush. And here is the secret: St. Augustine was angry at Pelagius: Hence he slandered and abused him, (as his manner was,) without either fear or shame. And St. Augustine was then in the Christian world, what Aristotle was afterwards: There needed no other proof of any assertion, than Ipse dixit: "St. Augustine said it."

10. But to return: When iniquity had overspread the Church as a flood, the Spirit of the Lord lifted up a standard against it. He raised up a poor monk, without wealth, without power, and, at that time, without friends, to declare war, as it were, against all the world; against the Bishop of Rome and all his adherents. But this little stone being chosen of God, soon grew into a great mountain; and increased more and more, till it had covered a considerable part of Europe. Yet even before Luther was called home, the love of many was waxed cold. Many, that had once run well, turned, back from the holy commandment delivered to them; yea, the greater part of those that once experienced the power of faith, made shipwreck of faith and a good conscience. The observing this was supposed to be the occasion of that illness (a fit of the stone) whereof Luther died; after uttering these melancholy words: "I have spent my strength for nought! Those who are called by my name, are, it is true, reformed in opinions and modes of worship; but in their hearts and lives, in their tempers and practice, they are not a jot better than the Papists!"

11. About the same time it pleased God to visit Great Britain. A few in the reign of King Henry the Eighth, and many more in the three following reigns, were real witnesses of true, scriptural Christianity. The number of these exceedingly increased in the beginning of the following century. And in the year 1627, there was a wonderful pouring out of the Spirit in several parts of England, as well as in Scotland, and the north of Ireland. But from the time that riches and honour poured in upon them that feared and loved God, their hearts began to be estranged from him, and to cleave to the present world. No sooner was persecution ceased, and the poor, despised, persecuted Christians invested with power, and placed in ease and affluence, but a change of circumstances brought a change of spirit. Riches and honour soon produced their usual effects. Having the world, they quickly loved the world: They no longer breathed after heaven, but became more and more attached to the things of earth. So that in a few years, one who knew and loved them well, and was an unexceptionable judge of men and manners, (Dr. Owen,) deeply lamented over them, as having lost all the life and power of religion, and being become just of the same spirit with those whom they despised as the mire in the streets.

12. What little religion was left in the land received another deadly wound at the Restoration, by one of the worst princes that ever sat on the English throne, and by the most abandoned court in Europe. And infidelity now broke in amain, and overspread the land as a flood. Of course, all kind of immorality came with it, and increased to the end of the century. Some feeble attempts were made to stem the torrent during the reign of Queen Anne; but it still increased till about the year 1725, when Mr. Law published his "Practical Treatise on Christian Perfection," and, not long after, his "Serious Call to a Devout and Holy Life." Here the seed was sown, which soon grew up, and spread to Oxford, London, Bristol, Leeds, York, and, within a few years, to the greatest part of England, Scotland, and Ireland.

13. But what means did the wisdom of God make use of in effecting this great work? He thrust out such labourers into his harvest as the wisdom of man would never have thought on. He chose the weak things to confound the strong, and the foolish things to confound the wise. He chose a few young, poor, ignorant men, without experience, learning, or art; but simple of heart, devoted to God, full of faith and zeal, seeking no honour, no profit, no pleasure, no ease, but merely to save souls; fearing neither want, pain, persecution, nor whatever man could do unto them; yea, not counting their lives dear unto themselves, so they might finish their course with joy. Of the same spirit were the people whom God by their word called out of darkness into his marvellous light, many of whom soon agreed to join together, in order to strengthen each other's hands in God. These also were simple of heart, devoted to God, zealous of good works; desiring neither honour, nor riches, nor pleasure, nor ease, nor anything under the sun; but to attain the whole image of God, and to dwell with him in glory.

14. But as these young Preachers grew in years, they did not all grow in grace. Several of them indeed increased in other knowledge; but not proportionably in the knowledge of God. They grew less simple, less alive to God, and less devoted to him. They were less zealous for God; and, consequently, less active, less diligent in his service. Some of them began to desire the praise of men, and not the praise of God only; some to be weary of a wandering life, and so to seek ease and quietness. Some began again to fear the faces of men; to be ashamed of their calling; to be unwilling to deny themselves, to take up their cross daily, "and endure hardship as good soldiers of Jesus Christ." Wherever these Preachers laboured, there was not much fruit of their labours. Their word was not, as formerly, clothed with power: It carried with it no demonstration of the Spirit. The same faintness of spirit was in their private conversation. They were no longer "instant in season, out of season," "warning every man, and exhorting every man," "if by any means they might save some."

15. But as some Preachers declined from their first love, so did many of the people. They were likewise assaulted on every side; encompassed with manifold temptations: And while many of them triumphed over all, and were "more than conquerors through him that loved them," others gave place to the world, the flesh, or the devil, and so "entered into temptation:" Some of them "made shipwreck of their faith" at once; some by slow, insensible degrees. Not a few, being in want of the necessaries of life, were overwhelmed with the cares of the world; many relapsed into "the desires of other things," which "choked the good seed, and it became unfruitful."

16. But of all temptations, none so struck at the whole work of God as "the deceitfulness of riches;" a thousand melancholy proofs of which I have seen within these last fifty years. Deceitful are they indeed! For who will believe they do him the least harm? And yet I have not known threescore rich persons, perhaps not half the number, during threescore years, who, as far as I can judge, were not less holy than they would have been had they been poor. By riches I mean, not thousands of pounds, but any more than will procure the conveniences of life. Thus I account him a rich man who has food and raiment for himself and family, without running into debt, and something over. And how few are there in these circumstances who are not hurt, if not destroyed, thereby? Yet who takes warning? Who seriously regards that awful declaration of the Apostle: Even "they that desire to be rich fall into temptation and a snare, and into divers foolish and hurtful desires, which drown men in destruction and perdition?" How many sad instances have we seen of this in London, in Bristol, in Newcastle; in all the large trading towns throughout the kingdom, where God has lately caused his power to be known! See how many of those

who were once simple of heart, desiring nothing but God, are now gratifying "the desire of the flesh;" studying to please their senses, particularly their taste; endeavouring to enlarge the pleasures of tasting as far as possible. Are not you of that number? Indeed, you are no drunkard, and no glutton; but do you not indulge yourself in a kind of regular sensuality? Are not eating and drinking the greatest pleasures of your life? the most considerable part of your happiness? If so, I fear St. Paul would have given you a place among those "whose god is their belly!" How many of them are now again indulging "the desire of the eye!" using every means which is in their power, to enlarge the pleasures of their imagination! if not in grandeur, which as yet is out of their way; yet in new or beautiful things! Are not you seeking happiness in pretty or elegant apparel, or furniture? or in new clothes, or books, or in pictures, or gardens? "Why, what harm is there in these things?" There is this harm, that they gratify "the desire of the eye," and thereby strengthen and increase it; making you more and more dead to God, and more alive to the world. How many are indulging "the pride of life!" seeking the honour

that cometh of men! or "laying up treasures on earth!" They gain all they can, honestly and conscientiously. They save all they can, by cutting off all needless expense; by adding frugality to diligence. And so far all is right. This is the duty of every one that fears God. But they do not give all they can; without which they must needs grow more and more earthly-minded. Their affections will cleave to the dust more and more; and they will have less and less communion with God. Is not this your case? Do you not seek the praise of men more than the praise of God? Do not you lay up , or at least desire and endeavor to "lay up, treasures on earth?" Are you not then (deal faithfully with your own soul!) more and more alive to the world, and, consequently, more and more dead to God? It cannot be otherwise. That must follow, unless you give all you can, as well as gain and save all you can. There is no other way under heaven to prevent your money from sinking you lower than the grave! For "if any man love the world, the love of the Father is not in him." And if it was in him in ever so high a degree, yet if

he slides into the love of the world, by that same degrees that this enters in, the love of God will go out of the heart.

17. And perhaps there is something more than all this contained in those words: "Love not the world, neither the things of the world." Here we are expressly warned against loving the world, as well as against loving "the things of the world." The world is the men that know not God, that neither love nor fear him. To love these with a love of delight or complacence, to set our affections upon them, is here absolutely forbidden; and, by parity of reason, to converse or have intercourse with them, farther than necessary business requires. Friendship or intimacy with them, St. James does not scruple to term adultery: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend to the world is an enemy of God." Do not endeavour to shuffle away, or evade, the meaning of those strong words. They plainly require us to stand aloof from them, to have no needless commerce with unholy men. Otherwise we shall surely slide into conformity to the world; to their maxims, spirit, and customs. For not only their words, harmless as they seem, do eat as doth a canker; but their very breath is infectious: Their spirit imperceptibly influences our spirit. It steals "like water into our bowels, and like oil into our bones."

18. But all rich men are under a continual temptation to acquaintance and conversation with worldly men. They are likewise under a continual temptation to pride, to think more highly of themselves than they ought to think. They are strongly tempted to revenge, when they are ever so little affronted: And, having the means in their own hands, how few are there that resist the temptation! They are continually tempted to sloth, indolence, love of ease, softness, delicacy; to hatred of self-denial, and taking up the cross, even that of fasting and rising early, without which it is impossible to grow in grace. If you are increased in goods, do not you know that these things are so? Do you contract no intimacy with worldly men? Do not you converse with them more than duty requires? Are you in no danger of pride? of thinking yourself better than your poor, dirty neighbours? Do you never resent, yea, and revenge an affront? Do you never render evil for evil? Do not you give way to indolence or love of ease? Do you deny yourself, and take up your cross daily? Do you constantly rise as early as you did once? Why not? Is not your soul as precious now as it was then? How often do you fast? Is not this a duty to you, as much as to a day-labourer? But if you are wanting in this, or any other respect, who will tell you of it? Who dares tell you the plain truth, but those who neither hope nor fear any thing from you? And if any venture to deal plainly with you, how hard is it for you to bear it! Are not you far less reprovable, far less advisable, than when you were poor? It is well if you can bear reproof even from me: And in a few days you will see me no more.

Once more, therefore, I say, having gained and saved all you can, do you give all you can? else your money will eat your flesh as fire, and will sink you to the nethermost hell! O beware of "laying up treasures upon earth!" Is it not treasuring up wrath against the day of wrath? Lord, I have warned them! but if they will not be warned, what can I do more? I can only "give them up unto their own heart's lusts, and let them follow their own imaginations!" 19. By not taking this warning, it is certain many of the Methodists are already fallen; many are falling at this very time; and there is great reason to apprehend, that many more will fall, most of whom will rise no more!

But what method may it be hoped the all-wise God will take to repair the decay of his work? If he does not remove the candlestick from this people, and raise up another people, who will be more faithful to his grace, it is probable he will proceed in the same manner as he has done in time past. And this has hitherto been his method: When any of the old Preachers left their first love; lost their simplicity and zeal, and departed from the work, he raised up young men, who are what they were, and sent them into the harvest in their place. The same he has done when he was pleased to remove any of his faithful labourers into Abraham's bosom. So when Henry Millard, Edward Dunstone, John Manners, Thomas Walsh, or others, rested from their labours, he raised up other young men, from time to time, willing and able to perform the same service. It is highly probable, he will take the very same method for the time to come. The place of those Preachers who either die in the Lord, or lose the spiritual life which God had given them, he will supply by others that are alive to God, and desire only to spend and be spent for him.

20. Hear ye this, all ye Preachers who have not the same life, the same communion with God, the same zeal for his cause, the same burning love to souls, that you had once! "Take heed unto yourselves, that ye lose not the things ye have wrought, but that ye receive a full reward." Beware lest God swear in his wrath, that ye shall bear his standard no more! Lest he be provoked to take the word of his grace utterly out of your mouth! Be assured, the Lord hath no need of you; his work doth not depend upon your help. As he is able "out of stones to raise up children to Abraham;" so he is able out of the same to raise up Preachers after his own heart! O make haste! Remember from whence you are fallen; and repent and do the first works!

21. Would it not provoke the Lord of the harvest to lay you altogether aside, if you despised the labourers he had raised up, merely because of their youth? This was commonly done to us, when we were first sent out, between forty and fifty years ago. Old, wise men asked, "What will these young heads do?" So the then Bishop of London in particular. But shall we adopt their language? God forbid! Shall we teach Him whom he shall send; whom He shall employ in his own work? Are we then the men, and shall wisdom die with us? Does the work of God hang upon us? O humble yourselves before God, lest he pluck you away, and there be none to deliver!

22. Let us next consider, what method has the wisdom of God taken, for these five-and-forty years, when thousands of the people that once ran well, one after another, "drew back to perdition?" Why, as fast as any of the poor were overwhelmed with worldly care, so that the seed they had received became unfruitful; and as fast as any of the rich drew back unto perdition, by giving way to the love of the world, to foolish and hurtful desires, or to any other of those innumerable temptations, which are inseparable from riches; God has constantly, from time to time, raised up men, endued with the spirit which they had lost: Yea, and generally this change has been made with considerable advantage: For the last were, not only (for the most part) more numerous than the first, but more watchful, profiting by their example; more spiritual, more heavenly-minded, more zealous, more alive to God, and more dead to all things here below.

23. And, blessed be God, we see he is now doing the same thing in various parts of the kingdom. In the room of those that have fallen from their steadfastness, or are falling at this day, he is continually raising up out of the stones other children to Abraham. This he does at one or another place, according to his own will; pouring out his quickening Spirit on this or another people, just as it pleaseth him. He is raising up those of every age and degree, young men and maidens, old men and children, to be "a chosen generation, a royal priesthood, a holy nation, a peculiar people; to show forth His praise, who has called them out of darkness into his marvellous light." And we have no reason to doubt, but he will continue so to do, till the great promise is fulfilled; till "the earth is filled with the knowledge of the glory of the Lord, as the waters cover the sea; till all Israel is saved, and the fullness of the Gentiles is come in."

24. But have all that have sunk under manifold temptations, so fallen that they can rise no more? Hath the Lord cast them all off for ever, and will he be no more entreated? Is his promise come utterly to an end for evermore? God forbid that we should affirm this! Surely He is able to heal all their backslidings: For with God no word is impossible. And is he not willing too? He is "God, and not man; therefore his compassions fail not." Let no backslider despair. "Return unto the Lord, and he will have mercy upon you; unto our God, and he will abundantly pardon."

Meantime, thus saith the Lord to you that now supply their place: "Be not high-minded, but fear!" If "the Lord spared not" thy elder brethren, "take heed lest he spare not thee!" Fear, though not with a servile, tormenting fear, lest thou fall by any of the same temptations; by either the cares of the world, the deceitfulness of riches, or the desire of other things. Tempted you will be in ten thousand different ways, perhaps as long as you remain in the body; but as long as you continue to watch and pray, you will not "enter into temptations." His grace has been hitherto sufficient for you; and so it will be unto the end.

25. You see here, brethren, a short and general sketch of the manner wherein God works upon earth, in repairing this work of grace, wherever it is decayed through the subtlety of Satan, and the unfaithfulness of men, giving way to the fraud and malice of the devil. Thus he is now carrying on his own work, and thus he will do to the end of time. And how wonderfully plain and simple is His way of working, in the spiritual as well as the natural world! that is, his general plan of working, of repairing whatsoever is decayed. But as to innumerable particulars, we must still cry out, "O the depth! How unfathomable are his counsels, and his paths past tracing out!"

The Imperfection of Human Knowledge "We know in part." 1 Cor. 13:9. 1. The desire of knowledge is an universal principle in man, fixed in his inmost nature. It is not variable, but constant in every rational creature, unless while it is suspended by some stronger desire. And it is insatiable: "The eye is not satisfied with seeing, nor the ear with hearing;" neither the mind with any degree of knowledge which can be conveyed into it. And it is planted in every human soul for excellent purposes. It is intended to hinder our taking up our rest in anything here below; to raise our thoughts to higher and higher objects, more and more worthy our consideration, till we ascend to the Source of all knowledge and all excellence, the all-wise and all-gracious Creator. 2. But although our desire of knowledge has no bounds, yet our knowledge itself has. It is, indeed, confined within very narrow bounds; abundantly narrower than common people imagine, or men of learning are willing to acknowledge: A strong intimation, (since the Creator doeth nothing in vain,) that there will be some future state of being, wherein that now insatiable desire will be satisfied, and there will be no longer so immense a distance between the appetite and the object of it.

3. The present knowledge of man is exactly adapted to his present wants. It is sufficient to warn us of, and to preserve us from, most of the evils to which we are now exposed; and to procure us whatever is necessary for us in this our infant state of existence. We know enough of the nature and sensible qualities of the things that are round about us, so far as they are subservient to the health and strength of our bodies; we know how to procure and prepare our food; we know what raiment is fit to cover us; we know how build our houses, and to furnish them with all necessaries and conveniences; we know just as much as is conducive to our living comfortably in this world: But of innumerable things above, below, and round about us, we know little more than that they exist. And in this our deep ignorance is seen the goodness as well as the wisdom of God, in cutting short his knowledge on every side, on purpose to "hide pride from man."

4. Therefore it is, that by the very constitution of their nature, the wisest of men "know" but "in part." And how amazingly small a part do they know, either of the Creator, or of his works! This is a very needful but a very unpleasing theme; for "vain man would be wise." Let us reflect upon it for awhile. And may the God of wisdom and love open our eyes to discern our own ignorance! I. 1. To begin with the great Creator himself. How astonishingly little do we know of God! - How small a part of his nature do we know! of his essential attributes! What conception can we form of his omnipresence? Who is able to comprehend how God is in this and every place? how he fills the immensity of space? If philosophers, by denying the existence of a vacuum, only meant that there is no place empty of God, that every point of infinite space is full of God, certainly no man could call it in question. But still, the fact being admitted what is omnipresence or ubiquity? Man is no more able to comprehend this, than to grasp the universe.

2. The omnipresence or immensity of God, Sir Isaac Newton endeavours to illustrate by a strong expression, by terming infinite space, "the Sensorium of the Deity." And the very Heathens did not scruple to say, "All things are full of God:" Just equivalent with his own declaration: - "Do not I fill heaven and earth? saith the Lord." How beautifully does the Psalmist illustrate this! "Whither shall I flee from thy presence? If I go into the heaven, thou art there: If I go down to hell, thou art there also. If I take the wings of the morning, and remain in the uttermost parts of the sea even there thy hand shall find me, and thy right hand shall hold me." But, in the mean time, what conception can we form, either of his eternity or immensity? Such knowledge is too wonderful for us: We cannot attain unto it.

3. A second essential attribute of God is eternity. He existed before all time. Perhaps we might more properly say, He does exist from everlasting to everlasting. But what is eternity? A celebrated author says, that the Divine eternity is vitae interminabilis tota simul et perfecta possessio: "The at once entire and perfect possession of never-ending life." But how much wiser are we for this definition? we know just as much of it as we did before. "The at once entire and perfect possession!" Who can conceive what this means?

4. If indeed God had stamped (as some have maintained) an idea of himself on every human soul, we must certainly have understood something of these, as well as his other attributes; for we cannot suppose he would have impressed upon us either a false or an imperfect idea of himself; but the truth is, no man ever did, or does now, find any such idea stamped upon his soul. The little which we do know of God, (expect what we receive by the inspiration of the Holy One,) we do not gather from any inward impression, but gradually acquire from without. "The invisible things of God," if they are known at all, "are known from the things that are made;" not from what God hath written in our hearts, but from what he hath written in all his works.

5. Hence then, from his works, particularly his works of creation, we are to learn the knowledge of God. But it is not easy to conceive how little we know even of these. To begin with those that are at a distance: Who knows how far the universe extends? What are the limits of it? The morning stars can tell, who sang together when the lines of it were stretched out, when God said, "This be thy circumference, O world!" But all beyond the fixed stars is utterly hid from the children of men. And what do we know of the fixed stars? Who telleth the number of them? even that small portion of them that, by their mingled light, form what we call, "the milky way?" And who knows the use of them? Are they so many suns that illuminate their respective planets? Or do they only minister to this, (as Mr. Hutchinson supposes,) and contribute, in some unknown way, to the perpetual circulation of light and spirit? Who knows what comets are? Are they planets not fully formed? or planets destroyed by a conflagration? Or are they bodies of a wholly different nature, of which we can form no idea? Who can tell what is the sun? Its use we know; but who knows of what substance it is composed? Nay, we are not yet able to determine, whether it be fluid or solid! Who knows what is the precise distance of the sun from the earth?

Many astronomers are persuaded it is a hundred millions of miles; others, that it is only eighty-six millions, though generally accounted ninety. But equally great men say, it is no more than fifty; some of them, that it is but twelve: Last comes Dr. Rogers, and demonstrates that it is just two millions nine hundred thousand miles! So little do we know even of this glorious luminary, the eye and soul of the lower world! And just as much of the planets that surround him; yea, of our own planet, the moon. Some indeed have discovered

River and mountains on her spotty glode; yea, have marked out all her seas and continents! - But after all, we know just nothing of the matter. We have nothing but mere uncertain conjecture concerning the nearest of all the heavenly bodies. 6. But let come to the things that are still nearer home, and inquire what knowledge we have of them. How much do we know of that wonderful body, light? How is it communicated to us? Does it flow in a continued stream from the sun? Or does the sun impel the particles next his orb, and so on and on, to the extremity of his system? Again: Does light gravitate or not? Does it attract or repel other bodies? Is it subject to the general laws which obtain in all other matter? Or is it a body siu generis, altogether different from all other matter? Is it the same with electric fluid, and others arrest its course? Why is the phial capable of being charged to such a point, and no farther? A thousand more questions might be asked on this head, which no man living can answer.

7. But surely we understand the air we breathe, and which encompasses us on every side. By that admirable property of elasticity, it is the general spring of nature. But is elasticity essential to air, and inseparable from it? Nay, it has lately proved, by numberless experiments, that air may be fixed, that is, divested of its elasticity, and generated or restored to it again. Therefore it is no otherwise elastic, than as it is connected with electric fire. And is not this electric or ethereal fire, the only true essential elastic in nature? Who knows by what power, dew, rain, and all other vapours rise and fall in the air? Can we account for the phenomenon of them upon the common principles? Or must we own, with a late ingenious author, that those principles are utterly insufficient; and that they cannot be rationally accounted for, but upon the principle of electricity?

8. Let us now descend to the earth which we tread upon, and which God has peculiarly given to the children of men. Do the children of men understand this? Suppose the terraqueous globe to be seven or eight thousand miles in diameter, how much of this do we know? Perhaps a mile or two of its surface: So far the art of man has penetrated. But who can inform us, what lies beneath the region of stones, metals, minerals, and other fossils? This is only a thin crust, which bears an exceeding small proportion to the whole. Who can acquaint us with the inner parts of the globe? Whereof do these consist? Is there a central fire, a grand reservoir, which not only supplies the burning mountains, but also ministers (though we know not how) to the ripening of gems and metals; yea, and perhaps to the production of vegetables, and the well-being of animals too? Or is the great deep still contained in the bowels of the earth? a central abyss of waters? Who hath seen? Who can tell? Who can give any solid satisfaction to a rational inquirer?

9. How much of the very surface of the globe is still utterly unknown to us! How very little do we know of the polar regions, either north or south, either in Europe or Asia! How little of these vast countries, the inland parts either of Africa or America! Much less do we know what is contained in the broad sea, the great abyss, which covers so large a part of the globe. Most of its chambers are inaccessible to man, so that we cannot tell how they are furnished. How little we know of those things on the dry land which fall directly under our notice! Consider even the most simple metals or stones: How imperfectly are we acquainted with their mature and properties! Who knows what it is that distinguishes metals from all other fossils? It is answered, "Why, they are heavier." Very true; but what is the cause of their being heavier? What is the specific difference between metals and stones? or between one metal and another? between gold and silver? between tin and lead? It is all mystery to the sons of men.

10. Proceed we to the vegetable kingdom. Who can demonstrate that the sap, in any vegetable, performs a regular circulation through its vessels, or that it does not? Who can point out the specific difference between one kind of plant and another? or the peculiar, internal conformation and disposition of their component parts? Yea, what man living thoroughly understands the nature and properties of any one planet under heaven? 11. With regard to animals: Are microscopic animals, so called, real animals or no? If they are, are they not essentially different from all other animals in the universe, as not requiring any food, not generating or being generated? Are they no animals at all, but merely inanimate particles of matter, in a state of fermentation? How totally ignorant are the most sagacious of men touching the whole affair of generation! even the generation of men. In the book of the Creator, indeed, were all our members written, "which day by day were fashioned, when as yet were none of them:" But what means was the first motion communicated to the punctum saliens? When, and how, was the immortal spirit superadded to the senseless clay? It is mystery all: And we can only say, "I am fearfully and wonderfully made."

12. With regard to insects, many are the discoveries which have been lately made. But how little is all that is discovered yet, in comparison of what is undiscovered! How many millions of them, by their extreme minuteness, totally escape all our inquiries! And, indeed, the minute parts of the largest animals elude our utmost diligence. have we a more complete knowledge of fishes that we have of insects? A great part, if not the greatest part, of the inhabitants of the waters are totally concealed from us. It is probable, the species of sea-animals are full as numerous as the land-animals. But how few of them are known to us! And it is very little we know of those few. With birds we are a little better acquainted: And, indeed, it is but a little. For of very many we now hardly anything more than their outward shape. We now a few of the obvious properties of other, chiefly those that frequent our houses. But we have not a thorough, adequate knowledge even of them. How little do we now of beasts! We do not know whence the different tempers and qualities arise, not only in different species of them, but in individuals of the same species; yea, and frequently in those who spring from the same parents, the same both male and female animal. Are they mere machines? Then they are incapable either of pleasure or pain. Nay, they can have no senses; they neither see nor hear; they neither taste nor smell. Much less can they now, or remember, or move, any otherwise than they are impelled from without. But all this, as daily experiments show, is quite contrary to the matter of fact.

13. Well; but if we know nothing else, do not we now ourselves? our bodies and our souls? What is our soul? It is a spirit, we know. But what is a spirit? Here we are at a full stop. And where is the soul lodged? in the pineal gland, in the whole brain, in the heart, in the blood, in any single part of the body, or (if any one can understand those terms) "all in all, and all in every part?" How is the soul united to the body? a spirit or a clod? What is the secret, imperceptible chain that couples them together? Can the wisest of men give a satisfactory answer to any one of these plain questions?

And as to our body itself, how little do we know! During a night's sleep, a healthy man perspires one part in four less when he sweats, than when he does not. Who can account for this? What is flesh? that of the muscles in particular? Are the fibres that compose it of a determinate size, so that they can be divided only so far? Or are they resolvable in infintum? How does a muscle act? by being inflated, and consequently shortened? But what is it inflated with? If whit blood, how and whence comes that blood? And whither does it go, the moment the muscle is relaxed? Are the nerves pervious or solid? How do they act? by vibration or transmission of the animal spirits? Who knows what the animal spirits are? Are they electric fire? What is sleep? Wherein does it consist? What is dreaming? How can we know dreams from waking thoughts? I doubt no man knows. O how little do we know even concerning the whole creation of God?

II. 1. But are we not better acquainted with his works of providence, than with his works of creation? It is one of the first principles of religion, that his kingdom ruleth over all: so that we may say with confidence, "O Lord our Governor, how excellent is thy name over all the earth!" It is a childish conceit, to suppose chance governs the world, or has any part in the government of it: No, not even in those things that, to the vulgar eye, appear to be perfectly casual. "The lot is cast to the lap; but the disposal thereof is from the Lord." Our blessed Master himself has put this matter beyond all possible doubt: "Not a sparrow," saith he, "falleth to the ground without the will of your Father which is in heaven: Yea," (to express the thing more strongly still,) "even the very hairs of you head are all numbered."

2. But although we are well apprized of this general truth, that all things are governed by the providence of God; (the very language of the heathen orator, Deorum moderamine cuncta geri;) yet how amazingly little do we know of the particulars contained under this general! How little do we understand of his providential dealing, either with regard to nations, or families, or individuals! There are heights and depths in all these which our understanding can in no wise fathom. We can comprehend but a small part of his ways now; the rest we shall know hereafter.

3. Even with regard to entire nations, how little do we comprehend of God's providential dealings with them! what innumerable nations in the eastern world once flourished, to the terror of all around them, and are now swept away from the face of the earth; and their memorial is perished with them! Nor has the case been otherwise in the west. In Europe also we read of many large and powerful kingdoms, of which the names only are left: The people are vanished away, and are as though they had never been. But why it has pleased the almighty Governor of the world to sweep them away with the besom of destruction we cannot tell; those who succeeded them being, many times, little better than themselves.

4. But it is not only with regard to ancient nations, that the providential dispensations of God are utterly imcomprehansible to us: The same difficulties occur now. We cannot account for his present dealings with the inhabitants of the earth. We know, "the Lord is loving unto every man, and his mercy is over all his works." But we know not how to reconcile this with the present dispensations of his providence. At this day, is not almost every part of the earth full of darkness and cruel habitations? In what a condition, in particular, is the large and populous empire of Indostan! How many hundred thousands of the poor, quiet people, have been destroyed, and their carcases left as the dung of the earth! in what a condition (though they have no English ruffians there) are the numberless islands in the Pacific Ocean! How little is their state above that of wolves and bears! And who careth either for their souls or their bodies? But does not the Father of men care for them? O mystery of providence!

5. And who cares for thousands, myriads, if not millions, of the wretched Africans? Are not whole droves of these poor sheep (human, if not rational beings!) continually driven to market, and sold, like cattle, into the vilest bondage, without any hope of delierance but by death? Who cares for those outcasts or men, the well-known Hottenots? It is true, a late writer has taken musch pains to represent them as a respectable people: But from what motive it is not easy to say; since he himself allows (a speciman of their elegance of manners) that the raw guts of sheep and other cattle are not only some of their choicest food, but also the ornaments of their arms and legs; and (a speciman of their religion) that the son is not counted a man, till he has beat his mother almost to death; and when his father grows old, he fastens him to a little hut, and leaves him there to starve! O Father of mercies! are these the works of thy own hands, the purchase of thy Son's blood?

6. How little better is either the civil or religious state of the poor American Indians! that is, the miserable remains of them: For in some provinces not one of them is left to breathe. In Hispaniola, when the Christians came thither first, there were three millions of inhabitants. Scarce twelve thousand of them now survive. And in what condition are these, or the other Indians who are still scattered up and down in the cast continent of South or North America? Religion they have none; no public worship of any kind! God is not in all their thoughts. And most of them have no civil government at all; no laws; no magistrates; but every man does what is right in his own eyes. Therefore they are decreasing daily; and, very probably, in a century or two there will not be one them left.

7. However, the inhabitants of Europe are not in so deplorable a condition. They are in a state of civilization; they have useful laws, and are governed by magistrates; they have religion; they are Christians. I am afraid, whether they are called Christians or not, many of them have not much religion. What say you to thousands of Laplanders, or Finlanders, or Samoiedes, and Greenlanders? indeed, of all who live in high northern latitudes? Are they as civilized as sheep or oxen? To compare them with horses, or any of our domestic animals, would be doing them to much honour. Add to these, myriads of human savages that are freezing among the snow of Siberia, and as many, if not more, who are wandering up and down in the deserts of Tartary. Add thousands upon thousands of Poles and Muscovites; and of Christians, so called, from Turkey in Europe. And did "God so love" these, "that he gave his Son, his only begotten Son, to the end they might not perish, but have everlasting life?" Then why are they thus? O wonder above all wonders!

8. Is there not something equally mysterious in the divine lo dispensation with regard to Christianity itself? Who can explain why Christianity is not spread as far as sin? Why is not the medicine sent to every place where the disease is found? But alas! It is not: "The sound of it is" not now "gone forth into all lands." The poison is diffused over the whole globe; the antidote is not known in a sixth part of it. Nay, and how is it that the wisdom and goodness of God suffer the antidote itself to be so grievously adulterated, not only in Roman Catholic countries, but almost in every part of the Christian world? So adulterated by mixing it frequently with useless, frequently with poisonous ingredients, that it retains none, or at least a very small part of its original virtue. Yea, it is so thoroughly adulterated by many of those very persons whom he has sent to administer it that it adds tenfold malignity to the disease which it was designed to cure! In consequence of this there is little more mercy or truth to be found among Christians than among pagans. Nay, it has been affirmed and I am afraid truly, that many called Christians are far worse than the heathens that surround them: more profligate, more abandoned to all manner of wickedness, neither fearing God, nor regarding man! O who can comprehend this! Doth not he who is higher than the highest regard it?

9. Equally incomprehensible to us are many of the divine dispensations with regard to particular families. We cannot at all comprehend why he raises some to wealth, honour, and power and why in the meantime he depresses others with poverty and various afflictions. Some wonderfully prosper in all they take in hand, and the world pours in upon them; while others with all their labour and toil can scarce procure daily bread. And perhaps prosperity and applause continue with the former to their death; while the latter drink the cup of adversity to their life's end - although no reason appears to us either for the prosperity of the one or the adversity of the other.

10. As little can we account for the divine dispensations with regard to individuals. We know not why the lot of this man is cast in Europe, the lot of that man in the wilds of America; why one is born of rich or noble, the other of poor parents; why the father and mother of one are strong and healthy, those of another weak and diseased; in consequence of which he drags a miserable being all the days of his life, exposed to want, and pain, and a thousand temptations from which he finds no way to escape. How many are from their very infancy hedged in with such relations that they seem to have no chance (as some speak), no possibility of being useful to themselves or others? Why are they, antecedent to their own choice, entangled in such connections? Why are hurtful people so cast in their way that they know not how to escape them? And why are useful persons hid out of their sight, or snatched away from them at their utmost need? O God, how unsearchable are thy judgments or counsels! Too deep to be fathomed by our reason: and thy ways of executing those counsels not to be traced by our wisdom!

III. 1. Are we able to search out his works of grace any more than his works of providence? Nothing is more sure than that "without holiness no man shall see the Lord." Why is it then that so vast a majority of mankind are, so far as we can judge, cut off from all means, all possibility of holiness, even from their mother's womb? For instance: what possibility is there that a Hottentot, a New-Zealander, or an inhabitant of Nova-Zembla, if he lives and dies there, should ever know what holiness means? Or consequently ever attain it? Yea, but one may say: "He sinned before he was born, in a pre-existent state. Therefore he was placed here in so unfavourable a situation. And it is mere mercy that he should have a second trial." I answer: supposing such a pre-existent state, this which you call a second trial is really no trial at all. As soon as he is born into the world he is absolutely in the power of his savage parents and relations, who from the first dawn of reason train him up in the same ignorance, atheism, and barbarity with themselves. He has no chance, so to speak; he has no possibility of any better education. What trial has he then? From the time he comes into the world till he goes out of it again he seems to be under a dire necessity of living in all ungodliness lo and unrighteousness. But how is this? How can this be the case with so many millions of the souls that God has made? Art thou not the God "of all the ends of the earth, and of them that remain in the broad sea?"

2. I desire it may be observed that if this be improved into an objection against revelation it is an objection that lies full as much against natural as revealed religion. If it were conclusive it would not drive us into Deism, but into flat Atheism. It would conclude not only against the Christian revelation but against the being of a God. And yet I see not how we can avoid the force of it but by resolving all into the unsearchable wisdom of God, together with a deep conviction of our ignorance and inability to fathom his counsels.

3. Even among us who are favoured far above these, - to whom are entrusted the oracles of God, whose word is a lantern to our feet, and a light in all our paths, - there are still many circumstances in his dispensations which are above our comprehension. We know not why he suffered us so long to go on in our own ways before we were convinced of sin. Or why he made use of this or the other instrument, and in this or the other manner. And a thousand circumstances attended the process of our conviction which we do not comprehend. We know not why he suffered us to stay so long before he revealed his Son in our hearts; or why this change from darkness to light was accompanied with such and such particular circumstances.

4. It is doubtless the peculiar prerogative of God to reserve the "times and seasons in his own power." And we cannot give any reason, why, of two persons equally athirst for salvation one is presently taken into the favour of God, and the other left to mourn for months or years. One, as soon as he calls upon God, is answered, and filled with peace and joy in believing; another seeks after him, and, it seems, with the same degree of sincerity and earnestness, and yet cannot find him, or any consciousness of his favour, for weeks, or months, or years. We know well this cannot possibly be owing to any absolute decree, consigning, one before he was born to everlasting glory, and the other to everlasting fire; but we do not know what is the reason for it: It is enough that God knoweth.

5. There is, likewise, great variety in the manner and time of God's bestowing his sanctifying grace, whereby he enables his children to give him their whole heart, which we can in no wise account for. We know not why he bestows this on some even before they ask for it; (some unquestionable instances of which we have seen;) on some after they have sought it but a few days; and yet permits other believers to wait for it perhaps twenty, thirty, or forty years; nay, and others, till a few hours, or even minutes, before their spirits return to him. For the various circumstances also which attend the fulfilling of that great promise, "I will circumcise thy heart, to love the Lord thy God with all thy heart and with all thy soul," God undoubtedly has reasons; but those reasons are generally hid from the children of men. Once more: some of those who are enabled to love God with all their heart and with all their soul, retain the same blessing, without any interruption, till they are carried to Abraham's bosom; others do not retain it, although they are not conscious of having grieved the Holy Spirit of God. This also we do not understand: We do not herein "know the mind of the Spirit."

IV. Several valuable lessons we may learn from a deep consciousness of this our own ignorance. First, we may learn hence a lesson of humility; not "to think of ourselves," particularly with regard to our understanding, "more highly than we ought to think;" but "to think soberly;" being thoroughly convinced that we are not sufficient of ourselves to think one good thought; that we should be liable to stumble at every step, to err every moment of our lives, were it not that we have "an anointing from the Holy One," which abideth "with us;" were it not that He who knoweth what is in man helpeth our infirmities; that "there is a spirit in man which giveth wisdom," and the inspiration of the Holy One which "giveth understanding."

From hence we may learn, Secondly, a lesson of faith, of confidence in God. A full conviction of our own ignorance may teach us a full trust in his wisdom. It may teach us (what is not always so easy as one would conceive it to be) to trust the invisible God farther than we can see him! It may assist us in learning that difficult lesson, to "cast down" our own "imaginations" (or reasonings rather, as the word properly signifies), to "cast down every high thing that exalteth itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ." There are at present two grand obstructions to our forming a right judgment of the dealings of God with respect to men. The one is, there are innumerable facts relating to every man which we do not and cannot know. They are, at present, hid from us, and covered from our search by impenetrable darkness. The other is, we cannot see the thoughts of men, even when we know their actions. Still we know not their intentions; and without this we can but ill judge of their outward actions. Conscious of this, "judge nothing before the time" concerning his providential dispensations; till he shall bring to light "the hidden things of darkness," and manifest "the thoughts and intent of the heart."

From a consciousness of our ignorance we may learn, Thirdly, a lesson of resignation. We may be instructed to say at all times and in all instances, "Father, not as I will; but as thou wilt." This was the last lesson which our blessed Lord (as man) learnt while he was upon earth. He could go no higher than, "Not as I will, but as thou wilt," till he bowed his head and gave up the ghost. Let us also herein be made conformable to his death, that we may know the full "power of his resurrection!" [Preached at Bristol, March 5, 1784]

The Case of Reason Impartially Considered "Brethren, be not children in understanding: Howbeit in malice be ye children, but in understanding be men." 1 Cor. 14:20. 1. It is the true remark of an eminent man, who had made many observations on human nature, "If reason be against a man, a man will always be against reason." This has been confirmed by the experience of all ages. Very many have been the instances of it in the Christian as well as the heathen world; yea, and that in the earliest times. Even then there were not wanting well-meaning men who, not having much reason themselves, imagined that reason was of no use in religion; yea, rather, that it was a hinderance to it. And there has not been wanting a succession of men who have believed and asserted the same thing. But never was there a greater number of these in the Christian Church, at least in Britain, than at this day.

2. Among them that despise and vilify reason, you may always expect to find those enthusiasts who suppose the dreams of their own imagination to be revelations from God. We cannot expect that men of this turn will pay much regard to reason. Having an infallible guide, they are very little moved by the reasonings of fallible men. In the foremost of these we commonly find the whole herd of Antinomians; all that, however they may differ in other respects, agree in "making void the law through faith." If you oppose reason to these, when they are asserting propositions ever so full of absurdity and blasphemy, they will probably think it a sufficient answer to say, "O, this is your reason;" or "your carnal reason:" So that all arguments are lost upon them: They regard them no more than stubble or rotten wood.

3. How natural is it for those who observe this extreme, to run into the contrary! While they are strongly impressed with the absurdity of undervaluing reason, how apt are they to overvalue it! Accordingly, we are surrounded with those (we find them on every side) who lay it down as an undoubted principle, that reason is the highest gift of God. They paint it in the fairest colours; they extol it to the skies. They are fond of expatiating in its praise; they make it little less than divine. They are wont to describe it as very near, if not quite, infallible. They look upon it as the all-sufficient director of all the children of men; able, by its native light, to guide them into all truth, and lead them into all virtue.

4. They that are prejudiced against the Christian revelation, who do not receive the Scriptures as the oracles of God, almost universally run into this extreme: I have scarce known any exception: So do all, by whatever name they are called, who deny the Godhead of Christ. (Indeed some of these say they do not deny his Godhead; but only his supreme Godhead. Nay, this is the same thing; for in denying him to be the supreme God, they deny him to be any God at all: Unless they will assert that there are two Gods, a great one and a little one!) All these are vehement applauders of reason, as the great unerring guide. To these over-valuers of reason we may generally add men of eminently strong understanding; who, because they do know more than most other men, suppose they can know all things. But we may likewise add many who are in the other extreme; men of eminently weak understanding; men in whom pride (a very common case) supplies the void of sense; who do not suspect themselves to be blind, because they were always so.

5. Is there, then, no medium between these extremes, - undervaluing and overvaluing reason? Certainly there is. But who is there to point it out? - to mark down the middle way? That great master of reason, Mr. Locke, has done something of the kind, something applicable to it, in one chapter of his Essay concerning Human Understanding. But it is only remotely applicable to this: He does not come home to the point. The good and great Dr. Watts has wrote admirably well, both concerning reason and faith. But neither does anything he has written point out the medium between valuing it too little and too much.

6. I would gladly endeavor in some degree to supply this grand defect; to point out, First, to the under-valuers of it, what reason can do; and then to the over-valuers of it, what reason cannot do. But before either the one or the other can be done, it is absolutely necessary to define the term, to fix the precise meaning of the word in question. Unless this is done, men may dispute to the end of the world without coming to any good conclusion. This is one great cause of the numberless altercations which have been on the subject. Very few of the disputants thought of this; of defining the word they were disputing about. The natural consequence was, they were just as far from an agreement at the end as at the beginning.

I. 1. First, then, reason is sometimes taken for argument. So, "Give me a reason for your assertion." So in Isaiah: "Bring forth your strong reasons;" that is, your strong arguments. We use the word nearly in the same sense, when we say, "He has good reasons for what he does." It seems here to mean, He has sufficient motives; such as ought to influence a wise man. But how is the word to be understood in the celebrated question concerning the "reasons of things?" particularly when it is asked, An rationes rerum sint aeternae? "Whether the reasons of things are eternal?" Do not the "reasons of things" here mean the relations of things to each other? But what are the eternal relations of temporal things? of things which did not exist till yesterday? Could the relations of these things exist before the things themselves had any existence? Is not then, the talking of such relations a flat contradiction? Yea, as palpable a one as can be put into words.

2. In another acceptation of the word, reason is much the same with understanding. It means a faculty of the human soul; that faculty which exerts itself in three ways; - by simple apprehension, by judgement, and by discourse. Simple apprehension is barely conceiving a thing in the mind; the first and most simple act of understanding. Judgment is the determining that the things before conceived either agree with or differ from each other. Discourse, strictly speaking, is the motion or progress of the mind from one judgment to another. The faculty of the soul which includes these three operations I here mean by the term reason.