Sermons on Several Occasions

3. Taking the word in this sense, let us now impartially consider, First, What is it that reason can do? And who can deny that it can do much, very much, in the affairs of common life? To begin at the lowest point: It can direct servants how to perform the various works wherein they are employed; to discharge their duty, either in the meanest offices or in any of a higher nature. It can direct the husbandman at what time, and in what manner, to cultivate his ground; to plough, to sow, to reap, to bring in his corn, to breed and manage his cattle, and to act with prudence and propriety in every part of his employment. It can direct artificers how to prepare the various sorts of apparel, and a thousand necessaries and conveniences of life, not only for themselves and their households, but for their neighbours, whether nigh or afar off. It can direct those of higher abilities to plan and execute works of a more elegant kind. It can direct the painter, the statuary, the musician, to excel in the stations wherein Providence has placed them. It can direct the mariner to steer his course over the bosom of the great deep. It enables those who study the laws of their country to defend the property or life of their fellow-subjects; and those who study the art of healing to cure most of the maladies to which we are exposed in our present state.

4. To ascend higher still: It is certain reason can assist us in going through the whole circle of arts and sciences; of grammar, rhetoric, logic, natural and moral philosophy, mathematics, algebra, metaphysics. It can teach whatever the skill or industry of man has invented for some thousand years. It is absolutely necessary for the due discharge of the most important offices; such as are those of Magistrates, whether of an inferior or superior rank; and those of subordinate or supreme Governors, whether of states, provinces, or kingdoms. 5. All this few men in their senses will deny. No thinking man can doubt but reason is of considerable service in all things relating to the present world. But suppose we speak of higher things, - the things of another world; what can reason do here? Is it a help or a hinderance of religion? It may do much in the affairs of men; but what can it do in the things of God? 6. This is a point that deserves to be deeply considered. If you ask, What can reason do in religion? I answer, It can do exceeding much, both with regard to the foundation of it, and the superstructure.

The foundation of true religion stands upon the oracles of God. It is built upon the Prophets and Apostles, Jesus Christ himself being the chief corner-stone. Now, of what excellent use is reason, if we would either understand ourselves, or explain to others, those living oracles! And how is it possible without it to understand the essential truths contained therein? a beautiful summary of which we have in that which is called the Apostles' Creed. Is it not reason (assisted by the Holy Ghost) which enables us to understand what the Holy Scriptures declare concerning the being and attributes of God? - concerning his eternity and immensity; his power, wisdom, and holiness? It is by reason that God enables us in some measure to comprehend his method of dealing with the children of men; the nature of his various dispensations, of the old and new covenant, of the law and the gospel. It is by this we understand (his Spirit opening and enlightening the eyes of our understanding) what that repentance is, not to be repented of; what is that faith whereby we are saved; what is the nature and the condition of justification; what are the immediate and what the subsequent fruits of it. By reason we learn what is that new birth, without which we cannot enter into the kingdom of heaven; and what that holiness is without which no man shall see the Lord. By the due use of reason we come to know what are the tempers implied in inward holiness; and what it is to be outwardly holy - holy in all manner of conversation: In other words, what is the mind that was in Christ; and what it is to walk as Christ walked.

7. Many particular cases will occur with respect to several of the foregoing articles, in which we shall have occasion for all our understanding, if we would keep a conscience void of offence. Many cases of conscience are not to be solved without the utmost exercise of our reason. The same is requisite in order to understand and to discharge our ordinary relative duties; - the duties of parents and children, of husbands and wives, and (to name no more) of masters and servants. In all these respects, and in all the duties of common life, God has given us our reason for a guide. And it is only by acting up to the dictates of it, by using all the understanding which God hath given us, that we can have a conscience void of offense towards God and towards man. 8. Here, then, there is a large field indeed, wherein reason may expatiate and exercise all its powers. And if reason can do all this, both in civil and religious things, what is it that it cannot do?

We have hitherto endeavoured to lay aside all prejudice, and to weigh the matter calmly and impartially. The same course let us take still: Let us now coolly consider, without prepossession on any side, what it is, according to the best light we have, that reason cannot do. II. 1. And, First, reason cannot produce faith. Although it is always consistent with reason, yet reason cannot produce faith, in the scriptural sense of the word. Faith, according to Scripture, is "an evidence," or conviction, "of things not seen." It is a divine evidence, bringing a full conviction of an invisible eternal world. It is true, there was a kind of shadowy persuasion of this, even among the wiser Heathens; probably from tradition, or from some gleams of light reflected from the Israelites. Hence many hundred years before our Lord was born, the Greek Poet uttered that great truth, - Millions of spiritual creatures walk the earth Unseen, whether we wake, or if we sleep. But this was little more than faint conjecture: It was far from a firm conviction; which reason, in its highest state of improvement, could never produce in any child of man.

2. Many years ago I found the truth of this by sad experience. After carefully heaping up the strongest arguments which I could find, either in ancient or modern authors, for the very being of a God, and (which is nearly connected with it) the existence of an invisible world, I have wandered up and down, musing with myself: "What, if all these things which I see around me, this earth and heaven, this universal frame, has existed from eternity? What, if that melancholy supposition of the old Poet be the real case, - oie per phullon genee, toiede kai andron; What, if the generation of men be exactly parallel with the generation of leaves?' if the earth drops its successive inhabitants, just as the tree drops its leaves? What, if that saying of a great man be really true, - Post mortem nihil est; ipsaque mors nihil? Death is nothing, and nothing is after death? How am I sure that this is not the case; that I have not followed cunningly devised fables?" - And I have pursued the thought, till there was no spirit in me, and I was ready to choose strangling rather than life.

3. But in a point of so unspeakable importance, do not depend upon the word of another; but retire for awhile from the busy world, and make the experiment yourself. Try whether your reason will give you a clear satisfactory evidence of the invisible world. After the prejudices of education are laid aside, produce your strong reasons for the existence of this. Set them all in array; silence all objections; and put all your doubts to flight. alas! you cannot, with all your understanding. You may repress them for a season. But how quickly will they rally again, and attack you with redoubled violence! And what can poor reason do for your deliverance? The more vehemently you struggle, the more deeply you are entangled in the toils; and you find no way to escape. 4. How was the case with that great admirer of reason, the author of the maxim above cited? I mean the famous Mr. Hobbes. None will deny that he had a strong understanding. But did it produce in him a full and satisfactory conviction of an invisible world? Did it open the eyes of his understanding, to see

Beyond the bounds of this diurnal sphere? O no! far from it! His dying words ought never to be forgotten. "Where are you going, Sir?" said one of his friends. He answered, "I am taking a leap in the dark!" and died. Just such an evidence of the invisible world can bare reason give to the wisest of men!

5. Secondly. Reason alone cannot produce hope in any child of man: I mean scriptural hope, whereby we "rejoice in hope of the glory of God:" That hope which St. Paul in one place terms, "tasting the powers of the world to come;" in another, the "sitting in heavenly places in Christ Jesus:" That which enables us to say, "Blessed be the God and Father of our Lord Jesus Christ, who hath begotten us again unto a lively hope; - to an inheritance incorruptible, undefiled, and that fadeth not away; which is reserved in heaven for us." This hope can only spring from Christian faith: Therefore, where there is not faith, there is not hope. Consequently, reason, being unable to produce faith, must be equally unable to produce hope. Experience confirms this likewise. How often have I laboured, and that with my might, to beget this hope in myself! But it was lost labour: I could no more acquire this hope of heaven, than I could touch heaven with my hand. And whoever of you makes the same attempt will find it attended with the same success. I do not deny, that a self-deceiving enthusiast may work in himself a kind of hope: He may work himself up into a lively imagination; into a sort of pleasing dream: He may "compass himself about, "as the Prophet speaks, "with sparks of his own kindling:" But this cannot be of long continuance; in a little while the bubble will surely break. And what will follow? "This shall ye have at my hand, saith the Lord, ye shall lie down in sorrow."

6. If reason could have produced a hope full of immortality in any child of man, it might have produced it in that great man whom Justin Martyr scruples not to call "a Christian before Christ." For who that was not favoured with the written word of God, ever excelled, yea, or equalled, Socrates? In what other Heathen can we find so strong an understanding, joined with so consummate virtue? But had he really this hope? Let him answer for himself. What is the conclusion of that noble apology which he made before his unrighteous judges? "And now, O judges! ye are going hence to live; and I am going hence to die: Which of these is best, the gods know; but, I suppose, no man does." No man knows! How far is this from the language of the little Benjamite: "I desire to depart, and to be with Christ; which is far better!" And how many thousands are there at this day, even in our own nation, young men and maidens, old men and children, who are able to witness the same good confession!

7. But who is able to do this, by the force of his reason, be it ever so highly improved? One of the most sensible and most amiable Heathens that have lived since our Lord died, even though he governed the greatest empire in the world, was the Emperor Adrian. It is his well-known saying, "A prince ought to resemble the sun: He ought to shine on every part of his dominion, and to diffuse his salutary rays in every place where he comes." And his life was a comment upon his word: Wherever he went, he was executing justice, and showing mercy. Was not he then, at the close of a long life, full of immortal hope? We are able to answer this from unquestionable authority, - from his own dying words. How inimitably pathetic! ADRANI MORIENTIS AD ANIMAM SUAM. "DYING ADRIAN TO HIS SOUL." Animula, vagula, blandula, Hospes, comesque corporis, Quae nunc abibis in loca, Pallidula, rigida, nudula, Nec, ut soles, dabis jocos! Which to the English reader may see translated into our own language, with all the spirit of the original: - Poor, little, pretty, fluttering thing, Must we no longer live together? And dost thou prune thy trembling wing, To take they flight, thou know'st not whither? Thy pleasing vein, they humorous folly,

Lies all neglected, all forgot! And pensive, wavering, melancholy, Thou hop'st, and fear'st, thou know'st not what.

8. Thirdly. Reason, however cultivated and improved, cannot produce the love of God; which is plain from hence: It cannot produce either faith or hope; from which alone this love can flow. It is then only, when we "behold" by faith "what manner of love the Father hath bestowed upon us," in giving his only Son, that we might not perish, but have everlasting life, that "the love of God is shed abroad in our heart by the Holy Ghost which is given unto us." It is only then, when we "rejoice in hope of the glory of God," that "we love Him because he first loved us." But what can cold reason do in this matter? It may present us with fair ideas; it can draw a fine picture of love: But this is only a painted fire. And farther than this reason cannot go. I made the trial for many years. I collected the finest hymns, prayers, and meditations which I could find in any language; and I said, sung, or read them over and over, with all possible seriousness and attention. But still I was like the bones in Ezekiel's vision: "The skin covered them above; but there was no breath in them."

9. And as reason cannot produce the love of God, so neither can it produce the love of our neighbour; a calm, generous, disinterested benevolence to every child of man. This earnest, steady good-will to our fellow-creatures never flowed from any fountain but gratitude to our Creator. And if this be (as a very ingenious man supposes) the very essence of virtue, it follows that virtue can have no being, unless it spring from the love of God. Therefore, as reason cannot produce this love, so neither can it produce virtue. 10. And as it cannot give either faith, hope, love, or virtue, so it cannot give happiness; since, separate from these, there can be no happiness for any intelligent creature. It is true, those who are void of all virtue may have pleasures, such as they are; but happiness they have not, cannot have. No: Their joy is all sadness; their mirth is all vain; Their laughter is madness; their pleasure is pain! Pleasures? Shadows! dreams! fleeting as the wind! unsubstantial as the rainbow! as unsatisfying to the poor gasping soul, As the gay colours of an eastern cloud. None of these will stand the test of reflection: If thought comes, the bubble breaks!

Suffer me now to add a few plain words, first to you who under-value reason. Never more declaim in that wild, loose, ranting manner, against this precious gift of God. Acknowledge "the candle of the Lord," which he hath fixed in our souls for excellent purposes. You see how many admirable ends it answers, were it only in the things of this life: Of what unspeakable use is even a moderate share of reason in all our worldly employments, from the lowest and meanest offices of life, through all the intermediate branches of business; till we ascend to those that are of the highest importance and the greatest difficulty! When therefore you despise or depreciate reason, you must not imagine you are doing God service: Least of all, are you promoting the cause of God when you are endeavouring to exclude reason out of religion. Unless you wilfully shut your eyes, you cannot but see of what service it is both in laying the foundation of true religion, under the guidance of the Spirit of God, and in raising the superstructure. You see it directs us in every point both of faith and practice: It guides us with regard to every branch both of inward and outward holiness. Do we not glory in this, that the whole of our religion is a "reasonable service?" yea, and that every part of it, when it is duly performed, is the highest exercise of our understanding?

Permit me to add a few words to you, likewise, who over-value reason. Why should you run from one extreme to the other? Is not the middle way best? Let reason do all that reason can: Employ it as far as it will go. But, at the same time, acknowledge it is utterly incapable of giving either faith, or hope, or love; and, consequently, of producing either real virtue, or substantial happiness. Expect these from a higher source, even from the Father of the spirits of all flesh. Seek and receive them, not as your own acquisition, but as the gifts of God. Lift up your hearts to Him who "giveth to all men liberally, and upbraideth not." He alone can give that faith, which is "the evidence" and conviction "of things not seen." He alone can "beget you unto a lively hope" of an inheritance eternal in the heavens; and He alone can "shed his love abroad in your heart by the Holy Ghost given unto you." Ask, therefore, and it shall be given you! Cry unto him, and you shall not cry in vain! How can you doubt? "If ye, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give the Holy Ghost unto them that ask him!" So shall you be living witnesses, that wisdom, holiness, and happiness are one; are inseparably united; and are, indeed, the beginning of that eternal life which God hath given us in his Son.

Of Good Angels "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Heb. 1:14. 1. Many of the ancient Heathens had (probably from tradition) some notion of good and evil angels. They had some conception of a superior order of beings, between men and God, whom the Greeks generally termed demons, (knowing ones,) and the Romans, genii. Some of these they supposed to be kind and benevolent, delighting in doing good; others, to be malicious and cruel, delighting in doing evil. But their conceptions both of one and the other were crude, imperfect, and confused; being only fragments of truth, partly delivered down by their forefathers, and partly borrowed from the inspired writings.

2. Of the former, the benevolent kind, seems to have been the celebrated demon of Socrates; concerning which so many and so various conjectures have been made in succeeding ages. "This gives me notice," said he, "every morning, of any evil which will befall me that day." A late writer, indeed, (I suppose one that hardly believes the existence of either angel or spirit,) has published a dissertation, wherein he labours to prove, that the demon of Socrates was only his reason. But it was not the manner of Socrates to speak in such obscure and ambiguous terms. If he had meant his reason, he would doubtless have said so. But this could not be his meaning: For it was impossible his reason should give him notice, every morning, of every evil which would befall him in that day. It does not lie within the province of reason, to give such notice of future contingencies. Neither does this odd interpretation in anywise agree with the inference which he himself draws from it. "My demon," says he, "did not give me notice this morning of any evil that was to befall me to-day. Therefore I cannot regard as any evil my being condemned to die." Undoubtedly it was some spiritual being: Probably one of these ministering spirits.

3. An ancient poet, one who lived several ages before Socrates, speaks more determinately on this subject. Hesiod does not scruple to say, Millions of spiritual creatures walk the earth unseen. Hence, it is probable, arose the numerous tales about the exploits of their demi-gods: Minorum Gentium. Hence their satyrs, fauns, nymphs of every kind; wherewith they supposed both the sea and land to be filled. But how empty, childish, unsatisfactory, are all the accounts they give of them! as, indeed, accounts that depend upon broken, uncertain tradition can hardly fail to be. 4. Revelation only is able to supply this defect: This only gives us a clear, rational, consistent account of those whom our eyes have not seen, nor our ears heard; of both good and evil angels. It is my design to speak, at present, only of the former; of whom we have a full, though brief account in these words: "Are they not all ministering spirits, sent forth to minister unto them that shall be heirs of salvation?"

I. 1. The question is, according to the manner of the Apostle, equivalent to a strong affirmation. And hence we learn, First, that with regard to their essence, or nature, they are all spirits; not material beings; not clogged with flesh and blood like us; but having bodies, if any, not gross and earthly like ours, but of a finer substance; resembling fire or flame, more than any other of these lower elements. And is not something like this intimated in those words of the Psalmist: "Who maketh his angels spirits, and his ministers a flame of fire?" (Psalm 104:4.) As spirits, he has endued them with understanding, will, or affections, (which are indeed the same thing; as the affections are only the will exerting itself various ways,) and liberty. And are not these, understanding, will, and liberty, essential to, if not the essence of, a spirit? 2. But who of the children of men can comprehend what is the understanding of an angel? Who can comprehend how far their sight extends? Analogous to sight in men, though not the same; but thus we are constrained to speak through the poverty of human language. Probably not only over one hemisphere of the earth; yea, or, Ten-fold the length of this terrene;

or even of the solar system; but so far as to take in one view the whole extent of the creation! And we cannot conceive any defect in their perception; neither any error in their understanding. But in what manner do they use their understanding? We must in nowise imagine that they creep from one truth to another by that slow method which we call reasoning. Undoubtedly they see, at one glance, whatever truth is presented to their understanding; and that with all the certainty and clearness that we mortals see the most self-evident axiom. Who then can conceive the extent of their knowledge? not only of the nature, attributes, and works of God, whether of creation or providence; but of the circumstances, actions, words, tempers, yea, and thoughts, of men. For although "God" only "knows the hearts of all men," ("unto whom are known all his works,") together with the changes they undergo, "from the beginning of the world;" yet we cannot doubt but his angels know the hearts of those to whom they more immediately minister. Much less can we doubt of their knowing the thoughts that are in our hearts at any particular time. What should hinder their seeing them as they arise? Not the thin veil of flesh and blood. Can these intercept the view of a spirit? Nay,

Walls within walls no more its passage bar, Than unopposing space of liquid air. Far more easily, then, and far more perfectly, than we can read a man's thoughts in his face, do these sagacious beings read our thoughts just as they rise in our hearts; inasmuch as they see the kindred spirit, more clearly than we see the body. If this seem strange to any who had not adverted to it before, let him only consider: Suppose my spirit was out of the body, could not an angel see my thoughts, even without my uttering any words? (if words are used in the world of spirits.) And cannot that ministering spirit see them just as well now that I am in the body? It seems, therefore, to be an unquestionable truth, (although perhaps not commonly observed,) that angels know not only the words and actions, but also the thoughts, of those to whom they minister. And indeed without this knowledge, they would be very ill qualified to perform various parts of their ministry.

3. And what an inconceivable degree of wisdom must they have acquired by the use of their amazing faculties, over and above that with which they were originally endued, in the course of more than six thousand years! (That they have existed so long we are assured; for they "sang together when the foundations of the earth were laid.") How immensely must their wisdom have increased, during so long a period, not only by surveying the hearts and ways of men in their successive generations, but by observing the works of God, his works of creation, his works of providence, his works of grace; and, above all, by "continually beholding the face of their Father which is in heaven!" 4. What measures of holiness, as well as wisdom, have they derived from this inexhaustible ocean! A boundless, fathomless abyss, Without a bottom or a shore! Are they not hence, by way of eminence, styled the holy angels? What goodness, what philanthropy, what love to man, have they drawn from those rivers that are at his right hand! Such as we cannot conceive to be exceeded by any but that of God our Saviour. And they are still drinking in more love from this "Fountain of living water."

5. Such is the knowledge and wisdom of the angels of God, as we learn from his own oracles. Such are their holiness and goodness. And how astonishing is their strength! Even a fallen angel is styled by an inspired writer, "the prince of the power of the air." How terrible a proof did he give of this power, in suddenly raising the whirlwind, which "smote the four corners of the house," and destroyed all the children of Job at once! (Job 1.) That this was his work, we may easily learn from the command to "save his life." But he gave a far more terrible proof of his strength, (if we suppose that "messenger of the Lord" to have been an evil angel, as is not at all improbable,) when he smote with death a hundred, four-score and five thousand Assyrians in one night; nay, possibly in one hour, if not one moment. Yet a strength abundantly greater than this must have been exerted by that angel (whether he was an angel of light or of darkness; which is not determined by the text) who smote, in one hour, "all the first-born of Egypt, both of man and beast." For, considering the extent of the land of Egypt, the immense populousness thereof, and the innumerable cattle fed in their houses, and grazing in their fruitful fields; the men and beasts who were slain in that night must have amounted to several millions!

And if this be supposed to have been an evil angel, must not a good angel be as strong, yea, stronger than him? For surely any good angel must have more power than even an archangel ruined. And what power must the "four angels" in the Revelation have, who were appointed to "keep the four winds of heaven!" There seems, therefore, no extravagance in supposing, that, if God were pleased to permit, any of the angels of light could heave the earth and all the planets out of their orbits; yea, that he could arm himself with all these elements, and crush the whole frame of nature. Indeed we do not know how to set any bounds to the strength of these first-born children of God.

6. And although none but their great Creator is omnipresent; although none beside him can ask, "Do not I fill heaven and earth?" yet, undoubtedly, he has given an immense sphere of action (though not unbounded) to created spirits. "The prince of the kingdom of Persia," (mentioned Dan. 10:13, ) though probably an evil angel, seems to have had a sphere of action, both of knowledge and power, as extensive as that vast empire; and the same, if not greater, we may reasonably ascribe to the good angel whom he withstood for one-and-twenty days.

7. The angels of God have great power, in particular, over the human body; power either to cause or remove pain and diseases, either to kill or to heal. They perfectly well understand whereof we are made; they know all the springs of this curious machine, and can, doubtless, by God's permission, touch any of them, so as either to stop or restore its motion. Of this power, even in an evil angel, we have a clear instance in the case of Job; whom he "smote with sore boils" all over, "from the crown of the head to the sole of the foot." And in that instant, undoubtedly, he would have killed him, if God had not saved his life. And, on the other hand, of the power of angels to heal, we have a remarkable instance in the case of Daniel. There remained no "strength in me," said the prophet; "neither was there breath in me." "Then one came and touched me, and said, Peace be unto thee: Be strong, yea, be strong. And when he had spoken unto me, I was strengthened." (Dan. 10:17.) On the other hand, when they are commissioned from above, may they not put a period to human life? There is nothing improbable in what Dr. Parnell supposes the angel to say to the hermit, concerning the death of the child: -

To all but thee, in fits he seem'd to go: And twas my ministry to deal the blow. From this great truth, the heathen poets probably derived their imagination, that Iris used to be sent down from heaven to discharge souls out of their bodies. And perhaps the sudden death of many of the children of God may be owing to the ministry of an angel. II. So perfectly are the angels of God qualified for their high office. It remains to inquire, how they discharge their office. How do they minister to the heirs of salvation? 1. I will not say, that they do not minister at all to those who, through their obstinate impenitence and unbelief, disinherit themselves of the kingdom. This world is a world of mercy, wherein God pours down many mercies, even on the evil and the unthankful. And many of these, it is probable, are conveyed even to them by the ministry of angels; especially, so long as they have any thought of God, or any fear of God before their eyes. But it is their favourite employ, their peculiar office, to minister to the heirs of salvation; to those who are now "saved by faith," or at least seeking God in sincerity.

2. Is it not their first care to minister to our souls? But we must not expect this will be done with observation; in such a manner, as that we may clearly distinguish their working from the workings of our own minds. We have no more reason to look for this, than for their appearing in a visible shape. Without this, they can, in a thousand ways, apply to our understanding. They may assist us in our search after truth, remove many doubts and difficulties, throw light on what was before dark and obscure, and confirm us in the truth that is after godliness. They may warn us of evil in disguise; and place what is good, in a clear, strong light. They may gently move our will to embrace what is good, and fly from that which is evil. They may, many times, quicken our dull affections, increase our holy hope or filial fear, and assist us more ardently to love Him who has first loved us. Yea, they may be sent of God to answer that whole prayer, put into our mouths by pious Bishop Ken: - O may thy angels, while I sleep, Around my bed their vigils keep; Their love angelical instil, Stop every avenue of ill! May they celestial joys rehearse,

And thought to thought with me converse! Although the manner of this we shall not be able to explain while we dwell in the body. 3. May they not minister also to us, with respect to our bodies, in a thousand ways which we do not now understand? They may prevent our falling into many dangers, which we are not sensible of; and may deliver us out of many others, though we know not whence our deliverance comes. How many times have we been strangely and unaccountably preserved, in sudden and dangerous falls! And it is well if we did not impute that preservation to chance, or to our own wisdom or strength. Not so: It was God gave his angels charge over us, and in their hands they bore us up. Indeed, men of the world will always impute such deliverances to accident or second causes. To these, possibly, some of them might have imputed Daniel's preservation in the lion's den. But himself ascribes it to the true cause: "My God hath sent his angel, and shut the lions' mouths." (Dan. 6:22.)

4. When a violent disease, supposed to be incurable, is totally and suddenly removed, it is by no means improbable that this is effected by the ministry of an angel. And perhaps it is owing to the same cause, that a remedy is unaccountably suggested either to the sick person, or some attending upon him, by which he is entirely cured. 5. It seems, what are usually called divine dreams may be frequently ascribed to angels. We have a remarkable instance of this kind related by one that will hardly be thought an enthusiast; for he was a Heathen, a Philosopher, and an Emperor: I mean Marcus Antoninus. "In his Meditations, he solemnly thanks God for revealing to him, when he was at Cajeta, in a dream, what totally cured the bloody flux; which none of his physicians were able to heal." And why may we not suppose, that God gave him this notice by the ministry of an angel?

6. And how often does God deliver us from evil men by the ministry of his angels! overturning whatever their rage, or malice, or subtlety had plotted against us. These are about their bed, and about their path, and privy to all their dark designs; and many of them, undoubtedly, they brought to nought, by means that we think not of. Sometimes they blast their favourite schemes in the beginning; sometimes, when they are just ripe for execution. And this they can do by a thousand means that we are not aware of. They can check them in their mid-career, by bereaving them of courage or strength; by striking faintness through their loins, or turning their wisdom into foolishness. Sometimes they bring to light the hidden things of darkness, and show us the traps that are laid for our feet. In these and various other ways, they hew the snares of the ungodly in pieces.

7. Another grand branch of their ministry is, to counterwork evil angels; who are continually going about, not only as roaring lions, seeking whom they may devour, but, more dangerously still, as angels of light, seeking whom they may deceive. And how great is the number of these! Are they not as the stars of heaven for multitude? How great is their subtlety! matured by the experience of above six thousand years. How great is their strength! Only inferior to that of the angels of God. The strongest of the sons of men are but as grasshoppers before them. And what an advantage have they over us by that single circumstance, that they are invisible! As we have not strength to repel their force, so we have not skill to decline it. But the merciful Lord hath not given us up to the will of our enemies: "His eyes," that is, his holy angels, "run to and fro over all the earth." And if our eyes were opened, we should see, "they are more that are for us, than they that are against us." We should see, A convoy attends, A ministering host of invisible friends.

And whenever those assault us in soul or in body, these are able, willing, ready, to defend us; who are at least equally strong, equally wise, and equally vigilant. And who can hurt us while we have armies of angels, and the God of angels, on our side?

8. And we may make one general observation: Whatever assistance God gives to men by men, the same, and frequently in a higher degree, he gives to them by angels. Does he administer to us by men, light when we are in darkness; joy, when we are in heaviness; deliverance, when we are in danger; ease and health, when we are sick or in pain? It cannot be doubted but he frequently conveys the same blessings by the ministry of angels: Not so sensibly indeed, but full as effectually; though the messengers are not seen. Does he frequently deliver us, by means of men, from the violence and subtlety of our enemies? Many times he works the same deliverance by those invisible agents. These shut the mouths of the human lions, so that they have no power to hurt us. And frequently they join with our human friends, (although neither they nor we are sensible of it,) giving them wisdom, courage, or strength, which all their labour for us would be unsuccessful. Thus do they secretly minister, in numberless instances, to the heirs of salvation; while we hear only the voices of men, and see none but men round about us.

9. But does not the Scripture teach, "The help which is done upon earth, God doeth it himself?" Most certainly he does. And he is able to do it by his own immediate power. He has no need of using any instruments at all, either in heaven or earth. He wants not either angels or men, to fulfil the whole counsel of his will. But it is not his pleasure so to work. He never did; and we may reasonably suppose he never will. He has always wrought by such instruments as he pleases: But still it is God himself that doeth the work. Whatever help, therefore, we have, either by angels or men, is as much the work of God, as if he were to put forth his almighty arm, and work without any means at all. But he has used them from the beginning of the world: In all ages he has used the ministry both of men and angels. And hereby, especially, is seen "the manifold wisdom of God in the Church." Meantime the same glory redounds to him, as if he used no instruments at all.

10. The grand reason why God is pleased to assist men by men, rather than immediately by himself, is undoubtedly to endear us to each other by these mutual good offices, in order to increase our happiness both in time and eternity. And is it not for the same reason that God is pleased to give his angels charge over us? namely, that he may endear us and them to each other; that by the increase of our love and gratitude to them, we may find a proportionable increase of happiness, when we meet in our Father's kingdom. In the mean time, though we may not worship them, (worship is due only to our common Creator,) yet we may "esteem them very highly in love for their works' sake." And we may imitate them in all holiness; suiting our lives to the prayer our Lord himself has taught us; labouring to do his will on earth, as angels do it in heaven. I cannot conclude this discourse better than in that admirable Collect of our Church: -

"O everlasting God, who hast ordained and constituted the services of angels and men in a wonderful manner; grant that as thy holy angels alway do thee service in heaven, so by thy appointment they may succour and defend us on earth, through Jesus Christ our Lord."

Of Evil Angels "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places." Eph. 6:12. 1. It has been frequently observed that there are no gaps or chasms in the creation of God, but that all the parts of it are admirably connected together, to make up one universal whole. Accordingly there is one chain of beings, from the lowest to the highest point, from an unorganized particle of earth or water to Michael the archangel. And the scale of creatures does not advance per saltum, by leaps, but by smooth and gentle degrees; although it is true, these are frequently imperceptible to our imperfect faculties. We cannot accurately trace many of the intermediate links of this amazing chain, which are abundantly too fine to be discerned either by our senses or understanding.

2. We can only observe, in a gross and general manner, rising one above another, first, inorganical earth, then minerals and vegetables in their several orders; afterwards insects, reptiles, fishes, beasts, men, and angels. Of angels indeed we know nothing with any certainty but by revelation. The accounts which are left by the wisest of the ancients, or given by the modern heathens, being no better than silly, self-inconsistent fables, too gross to be imposed even upon children. But by divine revelation we are informed that they were all created holy and happy; yet they did not all continue as they were created: Some kept, but some left, their first estate. The former of these are now good angels; the latter, evil angels. Of the former I have spoke in the preceding discourse: I purpose now to speak of the latter. And highly necessary it is that we should well understand what God has revealed concerning them, that they may gain no advantage over us by our ignorance; that we may know how to wrestle against them effectually. For "we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places."

3. This single passage seems to contain the whole scriptural doctrine concerning evil angels. I apprehend the plain meaning of it, literally translated, is this: "Our wrestling," the wrestling of real Christians, "is not" only, or chiefly, "against flesh and blood," weak men, or fleshly appetites and passions, "but against principalities, against powers," - the mighty princes of all the infernal regions, with their combined forces: And great is their power, as is also the power of the legions they command, - "against the rulers of the world." (This is the literal meaning of the word.) Perhaps these principalities and powers remain chiefly in the citadel of their kingdom. But there are other evil spirits that range abroad, to whom the provinces of the world are committed, "of the darkness," chiefly the spiritual darkness, "of this age," which prevails during this present state of things, - "against wicked spirits" - eminently such; who mortally hate and continually oppose holiness, and labour to infuse unbelief, pride, evil desire, malice, anger, hatred, envy, or revenge - "in heavenly places;" which were once their abode, and which they still aspire after. In prosecuting this important subject, I will endeavour to explain, I. The nature and properties of evil angels; and, II. Their employment.

I. 1. With regard to the First, we cannot doubt but all the angels of God were originally of the same nature. Unquestionably they were the highest order of created beings. They were spirits, pure ethereal creatures, simple and incorruptible; if not wholly immaterial, yet certainly not incumbered with gross, earthly flesh and blood. As spirits, they were endued with understanding, with affections, and with liberty, or a power of self-determination; so that it lay in themselves, either to continue in their allegiance to God, or to rebel against him.

2. And their original properties were, doubtless, the same with those of the holy angels. There is no absurdity in supposing Satan their chief, otherwise styled, "Lucifer, son of the morning," to have been at least one "of the first, if not the first Archangel." Like the other sons of the morning, they had a height and depth of understanding quite incomprehensible to us. In consequence of this they had such knowledge and wisdom, that the wisest of the children of men (had men then existed) would have been mere idiots in comparison of them. Their strength was equal to their knowledge; such as it cannot enter into our heart to conceive; neither can we conceive to how wide a sphere of action either their strength or their knowledge extended. Their number God alone can tell: Doubtless it was only less than infinite. And a third part of these stars of heaven the arch-rebel drew after him.

3. We do not exactly know, (because it is not revealed in the oracles of God,) either what was the occasion of their apostasy, or what effect it immediately produced upon them. Some have, not improbably, supposed, that when God published "the decree" (mentioned Ps. 2:6-7) concerning the kingdom of his only-begotten Son to be over all creatures, these first-born of creatures gave place to pride, comparing themselves to him; - possibly intimated by the very name of Satan, Lucifer, or Michael, which means, Who is like God? It may be, Satan, then first giving way to temptation, said in his heart, "I too will have my throne. I will sit upon the sides of the north! I will be like the Most High.'" But how did the mighty then fall! What an amazing loss did they sustain! If we allow of them all what our poet supposes concerning their chief in particular, - His form had not yet lost All its original brightness, nor appear'd Less than archangel ruin'd, and the excess Of glory obscured;

if we suppose their outward form was not entirely changed (though it must have been in a great degree; because the evil disposition of the mind must dim the lustre of the visage,) yet what an astonishing change was wrought within when angels became devils! when the holiest of all the creatures of God became the most unholy! 4. From the time that they shook off their allegiance to God, they shook off all goodness, and contracted all those tempers which are most hateful to him, and most opposite to his nature. And ever since they are full of pride, arrogance, haughtiness, exalting themselves above measure; and although so deeply depraved through their inmost frame, yet admiring their own perfections. They are full of envy, if not against God himself, (and even that is not impossible, seeing they formerly aspired after his throne,) yet against all their fellow-creatures; against the angels of God, who now enjoy the heaven from which they fell; and much more against those worms of the earth who are now called to "inherit the kingdom." They are full of cruelty, of rage against all the children of men, whom they long to inspire with the same wickedness with themselves, and to involve in the same misery.

5. In the prosecution of this infernal design, they are diligent in the highest degree. To find out the most effectual means of putting it into execution, they apply to this end the whole force of their angelical understanding; and they second it with their whole strength, so far as God is pleased to permit. But it is well for mankind that God hath set them bounds which they cannot pass. He hath said to the fiercest and strongest of the apostate spirits, "Hitherto shalt thou come, and no farther." Otherwise, how easily and how quickly might one of them overturn the whole frame of nature! How soon would they involve all in one common ruin, or, at least, destroy man from the face of the earth! And they are indefatigable in their bad work: They never are faint or weary. Indeed, it seems no spirits are capable of weariness but those that inhabit flesh and blood.

6. One circumstance more we may learn from the Scripture concerning the evil angels: They do not wander at large, but are all united under one common head. It is he that is styled by our blessed Lord, "the prince of this world:" Yea, the Apostle does not scruple to call him, "the god of this world." He is frequently styled Satan, the adversary; being the great adversary both of God and man. He is termed "the devil," by way of eminence; - "Apollyon," or the destroyer; - "the old serpent," from his beguiling Eve under that form; - and, "the angel of the bottomless pit." We have reason to believe that the other evil angels are under his command; that they are ranged by him according to their several orders; that they are appointed to their several stations, and have, from time to time, their several works and offices assigned them. And, undoubtedly, they are connected (though we know not how; certainly not by love) both to him and to each other. II. But what is the employment of evil angels? This is the Second point to be considered.

1. They are (remember, so far as God permits!) kosmokratores, - governors of the world! So that there may be more ground than we are apt to imagine for that strange expression of Satan, (Matt. 4:8-9, ) when he showed our Lord "all the kingdoms of the world, and the glory of them," "All these things will I give thee, if thou wilt fall down and worship me." It is a little more particularly expressed in the fourth chapter of St. Luke: "The devil showed unto him all the kingdoms of the world in a moment of time." (Such an astonishing measure of power is still left in the prince of darkness!) "And the devil said, All this power will I give thee, and the glory of them: For that is delivered unto me; and to whomsoever I will, I give it." (Matt. 4:5, 6, ) They are "the rulers of the darkness of this age;" (so the words are literally translated;) of the present state of things, during which "the whole world lieth in the wicked one." He is the element of the children of men; only those who fear God being excepted. He and his angels, in connexion with, and in subordination to him, dispose all the ignorance, all the error, all the folly, and particularly all the wickedness of men, in such a manner as may most hinder the kingdom of God, and most advance the kingdom of darkness.

2. "But has every man a particular evil angel, as well as a good one attending him?" This has been an exceeding ancient opinion, both among the Christians, and the Jews before them: But it is much doubted whether it can be sufficiently proved from Scripture. Indeed it would not be improbable that there is a particular evil angel with every man, if we were assured there is a good one. But this cannot be inferred from those words of our Lord concerning little children: "In heaven their angels do continually see the face of their Father which is in heaven." This only proves that there are angels who are appointed to take care of little children: It does not prove that a particular angel is allotted to every child. Neither is it proved by the words of Rhoda, who, hearing the voice of Peter, said, "It is his angel." We cannot infer any more from this, even suppose his angel means his guardian angel, than that Rhoda believed the doctrine of guardian angels, which was then common among the Jews. But still it will remain a disputable point, (seeing revelation determines nothing concerning it,) whether every man is attended either by a particular good or a particular evil angel.

3. But whether or no particular men are attended by particular evil spirits, we know that Satan and all his angels are continually warring against us, and watching over every child of man. They are ever watching to see whose outward or inward circumstances, whose prosperity or adversity, whose health or sickness, whose friends or enemies, whose youth or age, whose knowledge or ignorance, whose blindness or idleness, whose joy or sorrow, may lay them open to temptation. And they are perpetually ready to make the utmost advantage of every circumstance. These skilful wrestlers espy the smallest slip we make, and avail themselves of it immediately; as they also are "about our bed, and about our path, and spy out all our ways." Indeed each of them "walketh about as a roaring lion, seeking whom he may devour," or whom he may "beguile through his subtlety, as the serpent beguiled Eve." Yea, and in order to do this the more effectually, they transform themselves into angels of light. Thus, With rage that never ends, Their hellish arts they try; Legions of dire, malicious fiends, And spirits enthroned on high.

4. It is by these instruments chiefly that the "foolish hearts" of those that know not God "are darkened:" Yea, they frequently darken, in a measure, the hearts of them that do know God. The "god of this world" knows how to blind our hearts, to spread a cloud over our understanding, and to obscure the light of those truths which, at other times, shine as bright as the noonday sun. By this means he assaults our faith, our evidence of things unseen. He endeavours to weaken that hope full of immortality to which God had begotten us; and thereby to lessen, if he cannot destroy, our joy in God our Saviour. But, above all he strives to damp our love of God, as he knows this is the spring of all our religion, and that, as this rises or falls, the work of God flourishes or decays in the soul.

5. Next to the love of God, there is nothing which Satan so cordially abhors as the love of our neighbour. He uses, therefore, every possible means to prevent or destroy this; to excite either private or public suspicions, animosities, resentment, quarrels; to destroy the peace of families or of nations; and to banish unity and concord from the earth. And this, indeed, is the triumph of his art; to embitter the poor, miserable children of men against each other, and at length urge them to do his own work, to plunge one another into the pit of destruction.

6. This enemy of all righteousness is equally diligent to hinder every good word and work. If he cannot prevail upon us to do evil, he will, if possible, prevent our doing good. He is peculiarly diligent to hinder the work of God from spreading in the hearts of men. What pains does he take to prevent or obstruct the general work of God! And how many are his devices to stop its progress in particular souls! To hinder their continuing or growing in grace, in the knowledge of our Lord Jesus Christ! To lessen, if not destroy, that love, joy, peace, - that long-suffering, gentleness, goodness, - that fidelity, meekness, temperance, - which our Lord works by his loving Spirit in them that believe, and wherein the very essence of religion consists.

7. To effect these ends, he is continually labouring, with all his skill and power, to infuse evil thoughts of every kind into the hearts of men. And certainly it is as easy for a spirit to speak to our heart, as for a man to speak to our ears. But sometimes it is exceeding difficult to distinguish these from our own thoughts; those which he injects so exactly resembling those which naturally arise in our own minds. Sometimes, indeed, we may distinguish one from the other by this circumstance: - The thoughts which naturally arise in our minds are generally, if not always, occasioned by, or at least connected with, some inward or outward circumstance that went before. But those that are preternaturally suggested have frequently no relation to or connexion (at least, none that we are able to discern) with anything which preceded. On the contrary, they shoot in, as it were, across, and thereby show that they are of a different growth.

8. He likewise labours to awaken evil passions or tempers in our souls. He endeavours to inspire those passions and tempers which are directly opposite to "the fruit of the Spirit." He strives to instil unbelief, atheism, ill-will, bitterness, hatred, malice, envy, - opposite to faith and love; fear, sorrow, anxiety, worldly care, - opposite to peace and joy; impatience, ill nature, anger, resentment, - opposite to long-suffering, gentleness, meekness; fraud, guile, dissimulation, - contrary to fidelity; love of the world, inordinate affection, foolish desires, - opposite to the love of God. One sort of evil desires he may probably raise or inflame by touching the springs of this animal machine. Endeavouring thus, by means of the body, to disturb or sully the soul.

9. And, in general, we may observe that as no good is done, or spoken, or thought, by any man, without the assistance of God, working together in and with those that believe in him; so there is no evil done, or spoke, or thought, without the assistance of the devil, "who worketh with energy," with strong, though secret power, "in the children of unbelief." Thus he "entered into Judas," and confirmed him in the design of betraying his Master; thus he "put it into the heart" of Ananias and Sapphira "to lie unto the Holy Ghost;" and, in like manner, he has a share in all the actions and words and designs of evil men. As the children of God "are workers together with God," in every good thought, or word, or action; so the children of the devil are workers together with him in every evil thought, or word, or work. So that as all good tempers, and remotely all good words and actions, are the fruit of the good Spirit; in like manner, all evil tempers, with all the words and works which spring from them, are the fruit of the evil spirit: Insomuch that all the "works of the flesh," of our evil nature, are likewise the "works of the devil."

10. On this account, because he is continually inciting men to evil, he is emphatically called "the tempter." Nor is it only with regard to his own children that he is thus employed: He is continually tempting the children of God also, and those that are labouring so to be. A constant watch he keeps; He eyes them night and day; He never slumbers, never sleeps, Lest he should lose his prey. Indeed, the holiest of men, as long as they remain upon earth, are not exempt from his temptations. They cannot expect it; seeing "it is enough for the disciple to be as his Master:" And we know he was tempted to evil till he said, "Father, into thy hands I commend my spirit."

11. For such is the malice of the wicked one, that he will torment whom he cannot destroy. If he cannot entice men to sin, he will, so far as he is permitted, put them to pain. There is no doubt but he is the occasion, directly or indirectly, of many of the pains of mankind, which those who can no otherwise account for them lightly pass over as nervous. And innumerable accidents, as they are called, are undoubtedly owing to his agency; such as the unaccountable fright or falling of horses; the overturning of carriages; the breaking or dislocating of bones; the hurt done by the falling or burning of houses, - by storms of wind, snow, rain, or hail, - by lightning or earthquakes. But to all these, and a thousand more, this subtle spirit can give the appearance of accidents, for fear the sufferers, if they knew the real agent, should call for help on One that is stronger than him.

12. There is little reason to doubt but many diseases likewise, both of the acute and chronical kind, are either occasioned or increased by diabolical agency; particularly those that begin in an instant, without any discernible cause; as well as those that continue, and perhaps gradually increase, in spite of all the power of medicine. Here, indeed, "vain men" that "would be wise" again call in the nerves to their assistance. But is not this explaining ignotum per ignotius? "a thing unknown by what is more unknown?" For what do we know of the nerves themselves? Not even whether they are solid or hollow! 13. Many years ago I was asking an experienced physician, and one particularly eminent for curing lunacy, "Sir, have you not seen reason to believe that some lunatics are really demoniacs?" He answered, "Sir, I have been often inclined to think that most lunatics are demoniacs. Nor is there any weight in that objection, that they are frequently cured by medicine: For so might any other disease occasioned by an evil spirit, if God did not suffer him to repeat the stroke by which that disease is occasioned."

14. This thought opens to us a wider scene. Who can tell how many of those diseases which we impute altogether to natural causes may be really preternatural? What disorder is there in the human frame which an evil angel may not inflict? Cannot he smite us, as he did Job, and that in a moment, with boils from the crown of the head to the sole of the foot? Cannot he with equal ease inflict any other, either external or internal malady? Could not he in a moment, by divine permission, cast the strongest man down to the ground, and make him "wallow, foaming," with all the symptoms either of an epilepsy or apoplexy? In like manner, it is easy for him to smite any one man, or every one in a city or nation, with a malignant fever, or with the plague itself, so that vain would be the help of man.

15. But that malice blinds the eyes of the wise, one would imagine so intelligent a being would not stoop so low, as it seems the devil sometimes does, to torment the poor children of men! For to him we may reasonably impute many little inconveniences which we suffer. "I believe" (said that excellent man, the Marquis de Renty, when the bench on which he sat snapped in sunder without any visible cause) "that Satan had a hand in it, making me to fall untowardly." I know not whether he may not have a hand in that unaccountable horror with which many have been seized in the dead of night, even to such a degree that all their bones have shook. Perhaps he has a hand also in those terrifying dreams which many have, even while they are in perfect health. It may be observed, in all these instances, we usually say, "The devil;" as if there was one only; because these spirits, innumerable as they are, do all act in concert; and because we know not whether one or more are concerned in this or that work of darkness. It remains only to draw a few plain inferences from the doctrine which has been delivered.

1. And, First, as a general preservative against all the rage, the power, and subtlety of your great adversary, put on the panoply, "the whole armour of God," universal holiness. See that "the mind be in you which was also in Christ Jesus," and that ye "walk as Christ also walked;" that ye have a "conscience void of offence toward God and toward men." So shall ye be "able to withstand" all the force and all the stratagems of the enemy: So shall ye be able to "withstand in the evil day," in the day of sore temptation, and "having done all to stand," to remain in the posture of victory and triumph. 2. To his "fiery darts," - his evil suggestions of every kind, blasphemous or unclean, though numberless as the stars of heaven, - oppose "the shield of faith." A consciousness of the love of Christ Jesus will effectually quench them all. Jesus hath died for you! What can your faith withstand? Believe, hold fast your shield! and who Shall pluck you from his hand?

3. If he inject doubts whether you are a child of God, or fears lest you should not endure to the end; "take to you for a helmet the hope of salvation." Hold fast that glad word, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again unto a living hope of an inheritance incorruptible, undefiled, and that fadeth not away." You will never be overthrown, you will never be staggered by your adversary, if you "hold fast the beginning of" this "confidence steadfast unto the end." 4. Whenever the "roaring lion, walking about and seeking whom he may devour," assaults you with all his malice, and rage, and strength, "resist" him, "steadfast in the faith." Then is the time, having cried to the Strong for strength, to "stir up the gift of God that is in you;" to summon all your faith, and hope, and love; to turn the attack in the name of the Lord, and in the power of his might; and "he will" soon "flee from you."

5. But "there is no temptation," says one, "greater than the being without temptation." When, therefore, this is the case, when Satan seems to be withdrawn, then beware lest he hurt you more as a crooked serpent, than he could do as a roaring lion. Then take care you are not lulled into a pleasing slumber; lest he should beguile you as he did Eve, even in innocence, and insensibly draw you from your simplicity toward Christ, from seeking all your happiness in Him. 6. Lastly. If he "transform himself into an angel of light," then are you in the greatest danger of all. Then have you need to beware, lest you also fall, where many mightier have been slain; then have you the greatest need to "watch and pray, that ye enter not into temptation." And if you continue so to do, the God whom you love and serve will deliver you. "The anointing of the Holy One shall abide with you, and teach you of all things." Your eye will pierce through snares, you shall "know what that holy and acceptable and perfect will of God is," and shall hold on your way, till you "grow up in all things into him that is our Head, even Christ Jesus."

Of Hell "Where their worm dieth not, and the fire is not quenched." Mark 9:48.

1. Every truth which is revealed in the oracles of God is undoubtedly of great importance. Yet it may be allowed that some of those which are revealed therein are of greater importance than others, as being more immediately conducive to the grand end of all, the eternal salvation of men. And we may judge of their importance even from this circumstance, - that they are not mentioned once only in the sacred writings, but are repeated over and over. A remarkable instance of this we have with regard to the awful truth which is now before us. Our blessed Lord, who uses no superfluous words, who makes no "vain repetitions," repeats it over and over in the same chapter, and as it were, in the same breath. So, (Mark 9:43, 44, ) "If thy hand offend thee," - if a thing or person, as useful as a hand, be an occasion of sin, and there is no other way to shun that sin, - "cut it off: It is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that shall never be quenched: Where their worm dieth not, and the fire is not quenched." So again, (Mark 9:45, 46, ) "If thy foot offend thee, cut it off: It is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that shall never be quenched:

Where their worm dieth not, and the fire is not quenched." And yet again, (Mark 9:47, 48, ) "If thine eye" - a person or thing as dear as thine eye - "offend thee," - hinder thy running the race which is set before thee, - "pluck it out : It is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell-fire: Where their worm dieth not, and the fire is not quenched."

2. And let it not be thought, that the consideration of these terrible truths is proper only for enormous sinners. How is this supposition consistent with what our Lord speaks to those who were then, doubtless, the holiest men upon earth? "When innumerable multitudes were gathered together, he said to his disciples" (the Apostles) "first of all, I say unto you, my friends, Fear not them that can kill the body, and after that have no more that they can do. But I say unto you, Fear him, who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." (Luke 12:1-5.) Yea, fear him under this very notion, - of having power to cast into hell: That is, in effect, fear lest he should cast you into the place of torment. And this very fear, even in the children of God, is one excellent means of preserving them from it.

3. It behoves, therefore not only the outcasts of men, but even you, his friends, you that fear and love God, deeply to consider what is revealed in the oracles of God concerning the future state of punishment. How widely distant is this from the most elaborate accounts which are given by the heathen authors! Their accounts are (in many particulars at least) childish, fanciful, and self-inconsistent. So that it is no wonder they did not believe themselves, but only related the tales of the vulgar. So Virgil strongly intimates, when, after the laboured account he had given of the shades beneath, he sends him that had related it out at the ivory gate, through which (as he tells us) only dreams pass; thereby giving us to know that all the preceding account is no more than a dream. This he only insinuates; but his brother poet, Juvenal, speaks out flat and plain, - Esse aliquos manes, et subterranea regna, Nec pueri credunt, nisi qui nondum aere lavantur: "Even our children do not believe a word of the tales concerning another world."

4. Here, on the contrary, all is worthy of God, the Creator, the Governor of mankind. All is awful and solemn; suitable to his wisdom and justice by whom "Tophet was ordained of old;" although originally prepared, not for the children of men, but "for the devil and his angels." The punishment of those who, in spite of all the warnings of God, resolve to have their portion with the devil and his angels, will, according to the ancient and not improper division, be either paena damni, - "what they lose;" or paena sensus, - "what they feel." After considering these separately, I shall touch on a few additional circumstances, and conclude with two or three inferences.

I. 1. And, First, let us consider the paena damni, - "the punishment of loss." This commences in that very moment wherein the soul is separated from the body; in that instant, the soul loses all those pleasures, the enjoyment of which depends on the outward senses. The smell, the taste, the touch, delight no more: The organs that ministered to them are spoiled, and the objects that used to gratify them are removed far away. In the dreary regions of the dead all these things are forgotten; or, if remembered, are only remembered with pain; seeing they are gone for ever. All the pleasures of the imagination are at an end. There is no grandeur in the infernal regions; there is nothing beautiful in those dark abodes; no light but that of livid flames. And nothing new, but one unvaried scene of horror upon horror! There is no music but that of groans and shrieks; of weeping, wailing, and gnashing of teeth; of curses and blasphemies against God, or cutting reproaches of one another. Nor is there anything to gratify the sense of honour: No; they are the heirs of shame and everlasting contempt.

2. Thus are they totally separated from all the things they were fond of in the present world. At the same instant will commence another loss, - that of all the persons whom they loved. They are torn away from their nearest and dearest relations; their wives, husbands, parents, children; and (what to some will be worse than all this) the friend which was as their own soul. All the pleasure they ever enjoyed in these is lost, gone, vanished away: For there is no friendship in hell. Even the poet who affirms, (though I know not on what authority,) Devil with devil damn'd Firm concord holds, does not affirm that there is any concord among the human fiends that inhabit the great abyss.

3. But they will then be sensible of a greater loss than that of all they enjoyed on earth. They have lost their place in Abraham's bosom, in the paradise of God. Hitherto, indeed, it hath not entered into their hearts to conceive what holy souls enjoy in the garden of God, in the society of angels, and of the wisest and best men that have lived from the beginning of the world; (not to mention the immense increase of knowledge which they will then undoubtedly receive;) but they will then fully understand the value of what they have vilely cast away.

4. But as happy as the souls in paradise are, they are preparing for far greater happiness. For paradise is only the porch of heaven; and it is there the spirits of just men are made perfect. It is in heaven only that there is the fulness of joy; the pleasures that are at God's right hand for evermore. The loss of this, by those unhappy spirits, will be the completion of their misery. They will then know and feel, that God alone is the centre of all created spirits; and, consequently, that a spirit made for God can have no rest out of him. It seems that the Apostle had this in his view when he spoke of those "who shall be punished with everlasting destruction from the presence of the Lord." Banishment from the presence of the Lord is the very essence of destruction to a spirit that was made for God. And if that banishment lasts for ever, it is "everlasting destruction."

Such is the loss sustained by those miserable creatures, on whom that awful sentence will be pronounced: "Depart from me, ye cursed!" What an unspeakable curse, if there were no other! But, alas! this is far from being the whole: For, to the punishment of loss, will be added the punishment of sense. What they lose implies unspeakable misery, which yet is inferior to what they feel. This it is which our Lord expresses in those emphatical words: "Where their worm dieth not, and the fire is not quenched."

II. 1. From the time that sentence was pronounced upon man, "Dust thou art, and unto dust thou shalt return," it was the custom of all nations, so far as we can learn, to commit dust to dust: It seemed natural to restore the bodies of the dead to the general mother, earth. But in process of time another method obtained, chiefly among the rich and great, of burning the bodies of their relations, and frequently in a grand magnificent manner; for which purpose they erected huge funeral piles, with immense labour and expense. By either of these methods the body of man was soon restored to its parent dust. Either the worm or the fire soon consumed the well-wrought frame; after which the worm itself quickly died, and the fire was entirely quenched. But there is, likewise, a worm that belongs to the future state; and that is a worm that never dieth! and there is a fire hotter than that of the funeral pile; and it is a fire that will never be quenched!

2. The First thing intended by the worm that never dieth, seems to be a guilty conscience; including self-condemnation, sorrow, shame, remorse, and a sense of the wrath of God. May not we have some conception of this, by what is sometimes felt even in the present world? Is it not of this, chiefly, that Solomon speaks, when he says, "The spirit of a man may bear his infirmities;" his infirmities, or griefs, of any other kind; "but a wounded spirit who can bear?" Who can bear the anguish of an awakened conscience, penetrated with a sense of guilt, and the arrows of the Almighty sticking in the soul, and drinking up the spirit? How many of the stout-hearted have sunk under it, and chose strangling rather than life! And yet what are these wounds, what is all this anguish of a soul while in this present world, in comparison of those they must suffer when their souls are wholly awakened to feel the wrath of an offended God! Add to these all unholy passions; fear, horror, rage; evil desires; desires that can never be satisfied. Add all unholy tempers; envy, jealousy, malice, and revenge; all of which will incessantly gnaw the soul, as the vulture was supposed to do the liver of Tityus. To these if we add hatred of God, and all his creatures; all these united together may serve to give us some little, imperfect idea of the worm that never dieth.

3. We may observe a remarkable difference in the manner wherein our Lord speaks concerning the two parts of the future punishment. He says, "Where their worm dieth not," of the one; "where the fire is not quenched," of the other. This cannot be by chance. What then is the reason for this variation of the expression?

Does it not seem to be this? The fire will be the same, essentially the same, to all that are tormented therein; only perhaps more intense to some than others, according to their degree of guilt; but their worm will not, cannot be the same. It will be infinitely varied, according to the various kinds, as well as degrees, of wickedness. This variety will arise partly from the just judgment of God, "rewarding every man according to his works:" For we cannot doubt but this rule will take place no less in hell than in heaven. As in heaven "every man will receive his own reward," incommunicably his, according to his own labours, - that is, the whole tenor of his tempers, thoughts, words, and actions; - so undoubtedly, every man, in fact, will receive his own bad reward, according to his own bad labour. And this, likewise, will be incommunicably his own, even as his labour was. Variety of punishment will likewise arise from the very nature of the thing. As they that bring most holiness to heaven will find most happiness there; so, on the other hand, it is not only true, that the more wickedness a man brings to hell the more misery he will find there; but that this misery will be infinitely varied according to the various kinds of his wickedness. It was therefore proper to say, the fire, in general; but their worm, in particular.

4. But it has been questioned by some, whether there be any fire in hell; that is, any material fire. Nay, if there be any fire, it is unquestionably material. For what is immaterial fire? The same as immaterial water or earth! Both the one and the other is absolute nonsense, a contradiction in terms. Either, therefore, we must affirm it to be material, or we deny its existence. But if we granted them, there is no fire at all there, what would they gain thereby? seeing this is allowed, on all hands, that it is either fire or something worse. And consider this: Does not our Lord speak as if it were real fire? No one can deny or doubt of this. Is it possible then to suppose that the God of truth would speak in this manner if it were not so? Does he design to fright his poor creatures? What, with scarecrows? with vain shadows of things that have no being? O let not anyone think so! Impute not such folly to the Most High!

5. But others aver, "It is not possible that fire should burn always. For by the immutable law of nature, it consumes whatever is thrown into it. And by the same law, as soon as it has consumed its fuel, it is itself consumed; it goes out." It is most true, that in the present constitution of things, during the present laws of nature, the element of fire does dissolve and consume whatever is thrown into it. But here is the mistake: The present laws of nature are not immutable. When the heavens and the earth shall flee away, the present scene will be totally changed; and, with the present constitution of things, the present laws of nature will cease. After this great change, nothing will be dissolved, nothing will be consumed any more. Therefore, if it were true that fire consumes all things now, it would not follow that it would do the same after the whole frame of nature has undergone that vast, universal change.

6. I say, If it were true that "fire consumes all things now." But, indeed, it is not true. Has it not pleased God to give us already some proof of what will be hereafter? Is not the Linum Asbestum, the incombustible flax, known in most parts of Europe? If you take a towel or handkerchief made of this, (one of which may now be seen in the British Museum,) you may throw it into the hottest fire, and when it is taken out again, it will be observed, upon the nicest experiment, not to have lost one grain of its weight. Here, therefore, is a substance before our eyes, which, even in the present constitution of things, (as if it were an emblem of things to come,) may remain in fire without being consumed. 7. Many writers have spoken of other bodily torments, added to the being cast into the lake of fire. One of these, even pious Kempis, supposes that misers, for instance, have melted gold poured down their throats; and he supposes many other particular torments to be suited to men's particular sins. Nay, our great poet himself supposes the inhabitants of hell to undergo a variety of tortures; not to continue always in the lake of fire, but to be frequently, By harpy-footed furies, haled

into regions of ice; and then back again through extremes, by change more fierce: But I find no word, no tittle of this, not the least hint of it in all the Bible. And surely this is too awful a subject to admit of such play of imagination. Let us keep to the written word. It is torment enough to dwell with everlasting burnings.

8. This is strongly illustrated by a fabulous story, taken from one of the eastern writers, concerning a Turkish King, who, after he had been guilty of all manner of wickedness, once did a good thing: For seeing a poor man falling into a pit, wherein he must have inevitably perished, and kicking him from it, he saved his life. The story adds, that when, for his enormous wickedness, he was cast into hell, that foot wherewith he had saved the man's life was permitted to lie out of the flames. But allowing this to be a real case, what a poor comfort would it be! What, if both feet were permitted to lie out of the flames, yea, and both hands, how little would it avail! Nay, if all the body were taken out, and placed where no fire touched it, and only one hand or one foot kept in a burning fiery furnace; would the man, meantime, be much at ease? Nay, quite the contrary. Is it not common to say to a child, "Put your finger into that candle: Can you bear it even for one minute? How then will you bear hell-fire?" Surely it would be torment enough to have the flesh burnt off from only one finger. What then will it be, to have the whole body plunged into a lake of fire burning with brimstone!

III. It remains now only to consider two or three circumstances attending the never-dying worm and the unquenchable fire.

1. And, First, consider the company wherewith everyone is surrounded in that place of torment. It is not uncommon to hear even condemned criminals, in our public prisons, say, "O I wish I was hanged out of the way, rather than to be plagued with these wretches that are round about me!" But what are the most abandoned wretches upon earth, compared to the inhabitants of hell? None of these are, as yet, perfectly wicked, emptied of every spark of good; certainly not till this life is at an end; probably not till the day of judgment. Nor can any of these exert, without control, their whole wickedness on their fellow-creatures. Sometimes they are restrained by good men; sometimes even by bad. So even the tortures in the Romish Inquisition are restrained by those that employ them, when they suppose the sufferer cannot endure any more. They then order the executioners to forbear; because it is contrary to the rules of the house that a man should die upon the rack. And very frequently, when there is no human help, they are restrained by God, who hath set them their bounds which they cannot pass, and saith, "Hitherto shall ye come, and no farther." Yea, so mercifully hath God ordained, that the very extremity of pain causes a suspension of it. The sufferer faints away; and so, for a time at least, sinks into insensibility. But the inhabitants of hell are perfectly wicked, having no spark of goodness remaining.

And they are restrained by none from exerting to the uttermost their total wickedness. Not by men; none will be restrained from evil by his companions in damnation: And not by God; for He hath forgotten them, hath delivered them over to the tormentors. And the devils need not fear, like their instruments upon earth, lest they should expire under the torture. They can die no more: They are strong to sustain whatever the united malice, skill, and strength of angels can inflict upon them. And their angelic tormentors have time sufficient to vary their torments a thousand ways. How infinitely may they vary one single torment, - horrible appearances! Whereby, there is no doubt, an evil spirit, if permitted, could terrify the stoutest man upon earth to death.

2. Consider, Secondly, that all these torments of body and soul are without intermission. They have no respite from pain; but "the smoke of their torment ascendeth up day and night." Day and night! that is, speaking according to the constitution of the present world; wherein God has wisely and graciously ordained that day and night should succeed each other: So that in every four and twenty hours there comes a Daily sabbath, made to rest Toiling man and weary beast. Hence we seldom undergo much labour, or suffer much pain, before Tired nature's sweet restorer, balmy sleep, steals upon us by insensible degrees, and brings an interval of ease. But although the damned have uninterrupted night, it brings no interruption of their pain. No sleep accompanies that darkness: Whatever either ancient or modern poets, either Homer or Milton, dream, there is no sleep either in hell or heaven. And be their suffering ever so extreme, be their pain ever so intense, there is no possibility of their fainting away; no, not for a moment.

Again: The inhabitants of earth are frequently diverted from attending to what is afflictive, by the cheerful light of the sun, the vicissitudes of the seasons, "the busy hum of men," and a thousand objects that roll around them with endless variety. But the inhabitants of hell have nothing to divert them from their torments, even for a moment: Total eclipse: No sun, no moon! No change of seasons, or of companions. There is no business; but one uninterrupted scene of horror, to which they must be all attention. They have no interval of inattention or stupidity: They are all eye, all ear, all sense. Every instant of their duration, it may be said of their whole frame, that they are Tremblingly alive all o'er, And smart and agonize at every pore! 3. And of this duration there is no end! What a thought is this! Nothing but eternity is the term of their torment! And who can count the drops of rain, or the sands of the sea, or the days of eternity? Every suffering is softened, if there is any hope, though distant, of deliverance from it. But here, Hope never comes, that comes to all the inhabitants of the upper world! What! sufferings never to end! NEVER! - Where sinks the soul at that dread sound?

Into a gulf how dark, and how profound! Suppose millions of days, of years, of ages elapsed, still we are only on the threshold of eternity! Neither the pain of body nor of soul is any nearer an end, than it was millions of ages ago. When they are cast into to pyr, to asbeston, (How emphatical! "The fire, the unquenchable,") all is concluded: "Their worm dieth not, and the fire is not quenched!" Such is the account which the Judge of all gives of the punishment which he has ordained for impenitent sinners. And what a counterbalance may the consideration of this be to the violence of any temptation! in particular, to the fear of man; the very use to which it is applied by our Lord himself: "Be not afraid of them that kill the body, and after that have no more that they can do. But fear Him, who after he hath killed hath power to cast into hell." (Luke 12:4, 5)

What a guard may these considerations be against any temptation from pleasure! Will you lose, for any of these poor, earthly pleasures, which perish in the using, (to say nothing of the present substantial pleasures of religion,) the pleasures of Paradise; such as "eye hath not seen, nor ear heard, neither hath it entered into our hearts to conceive?" yea, the pleasures of heaven, the society of angels, and of the spirits of just men made perfect; the conversing face to face with God your Father, your Saviour, your Sanctifier; and the drinking of those rivers of pleasure that are at God's right hand for evermore?

Are you tempted by pain, either of body or mind? O compare present things with future! What is the pain of body which you do or may endure, to that of lying in a lake of fire burning with brimstone? What is any pain of mind; any fear, anguish, sorrow, compared to the "worm that never dieth?" That never dieth! This is the sting of all! As for our pains on earth, blessed be God, they are not eternal. There are some intervals to relieve and there is some period to finish them. When we ask a friend that is sick, how he does; "I am in pain now," says he, "but I hope to be easy soon." This is a sweet mitigation of the present uneasiness. But how dreadful would his case be if he should answer, "I am all over pain, and I shall never be eased of it. I lie under exquisite torment of body, and horror of soul; and I shall feel it for ever!" Such is the case of the damned sinners in hell. Suffer any pain, then, rather than come into that place of torment!

I conclude with one more reflection, taken from Dr. Watts, - "It demands our highest gratitude, that we who have long ago deserved this misery are not yet plunged into it. While there are thousands who have been adjudged to this place of punishment, before they had continued so long in sin as many of us have done, what an instance is it of divine goodness, that we are not under this fiery vengeance! Have we not seen many sinners, on our right and left, cut off in their sins? And what but the tender mercy of God hath spared us week after week, month after month, and given us space for repentance? What shall we render unto the Lord for all his patience and longsuffering even to this day? How often have we incurred the sentence of condemnation by our repeated rebellion against God! And yet we are still alive in his presence, and are hearing the words of hope and salvation. O let us look back and shudder at the thoughts of that dreadful precipice, on the edge of which we have so long wandered! Let us fly for refuge to the hope that is set before us, and give a thousand thanks to the divine mercy, that we are not plunged into this perdition!"

Of the Church "I beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." Ephesians 4:1-6. 1. How much do we almost continually hear about the Church! With many it is matter of daily conversation. And yet how few understand what they talk of! how few know what the term means! A more ambiguous word than this, the Church, is scarce to be found in the English language. It is sometimes taken for a building, set apart for public worship: sometimes for a congregation, or body of people, united together in the service of God. It is only in the latter sense that it is taken in the ensuing discourse.

2. It may be taken indifferently for any number of people, how small or great soever. As, "where two or three are met together in his name," there is Christ; so, (to speak with St. Cyprian,) "where two or three believers are met together, there is a Church." Thus it is that St. Paul, writing to Philemon, mentions "the Church which is in his house;" plainly signifying, that even a Christian family may be termed a Church.

3. Several of those whom God hath called out of the world, (so the original word properly signifies,) uniting together in one congregation, formed a larger Church; as the Church at Jerusalem; that is, all those in Jerusalem whom God had so called. But considering how swiftly these were multiplied, after the day of Pentecost, it cannot be supposed that they could continue to assemble in one place; especially as they had not then any large place, neither would they have been permitted to build one. In consequence, they must have divided themselves, even at Jerusalem, into several distinct congregations. In like manner, when St. Paul, several years after, wrote to the Church in Rome, (directing his letter, "To all that are in Rome, called to be saints,") it cannot be supposed that they had any one building capable of containing them all; but they were divided into several congregations, assembling in several parts of the city.

4. The first time that the Apostle uses the word Church is in his preface to the former Epistle to the Corinthians: "Paul called to be an apostle of Jesus Christ, unto the Church of God which is at Corinth." The meaning of which expression is fixed by the following words: "To them that are sanctified in Christ Jesus; with all that, in every place," (not Corinth only; so it was a kind of circular letter,) "call upon the name of Jesus Christ our Lord, both theirs and ours." In the inscription of his second letter to the Corinthians, he speaks still more explicitly: "Unto the Church of God which is at Corinth, with all the saints that are in all Achaia." Here he plainly includes all the Churches, or Christian congregations, which were in the whole province.

5. He frequently uses the word in the plural number. So, Gal. 1:2, "Paul an apostle, - unto the Churches of Galatia;" that is, the Christian congregations dispersed throughout that country. In all these places, (and abundantly more might be cited,) the word Church or Churches means, not the buildings where the Christians assembled, (as it frequently does in the English tongue,) but the people that used to assemble there, one or more Christian congregations. But sometimes the word Church is taken in Scripture in a still more extensive meaning, as including all the Christian congregations that are upon the face of the earth. And in this sense we understand it in our Liturgy, when we say, "Let us pray for the whole state of Christ's Church militant here on earth." In this sense it is unquestionably taken by St. Paul, in his exhortation to the elders of Ephesus: (Acts 20:28:) "Take heed to the Church of God, which he has purchased with his own blood." The Church here, undoubtedly, means the catholic or universal Church; that is, all the Christians under heaven.

6. Who those are that are properly "the Church of God," the Apostle shows at large, and that in the clearest and most decisive manner, in the passage above cited; wherein he likewise instructs all the members of the Church, how to "walk worthy of the vocation wherewith they are called." 7. Let us consider, First, who are properly the Church of God? What is the true meaning of that term? "The Church at Ephesus," as the Apostle himself explains it, means, "the saints," the holy persons, "that are in Ephesus," and there assemble themselves together to worship God the Father, and his Son Jesus Christ; whether they did this in one or (as we may probably suppose) in several places. But it is the Church in general, the catholic or universal Church, which the Apostle here considers as one body: Comprehending not only the Christians in the house of Philemon, or any one family; not only the Christians of one congregation, of one city, of one province, or nation; but all the persons upon the face of the earth, who answer the character here given. The several particulars contained therein, we may now more distinctly consider.

8. "There is one Spirit" who animates all these, all the living members of the Church of God. Some understand hereby the Holy Spirit himself, the Fountain of all spiritual life; and it is certain, "if any man have not the Spirit of Christ, he is none of his." Others understand it of those spiritual gifts and holy dispositions which are afterwards mentioned. 9. "There is," in all those that have received this Spirit, "one hope;" a hope full of immortality. They know, to die is not to be lost: Their prospect extends beyond the grave. They can cheerfully say, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away." 10. "There is one Lord," who has now dominion over them, who has set up his kingdom in their hearts, and reigns over all those that are partakers of this hope. To obey him, to run the way of his commandments, is their glory and joy. And while they are doing this with a willing mind they, as it were, "sit in heavenly places with Christ Jesus."