Sermons on Several Occasions

1. The first argument which induces many backsliders to believe that "the Lord will be no more entreated," is drawn from the very reason of the thing: "If," say they, "a man rebel against an earthly prince, many times he dies for the first offence; he pays his life for the first transgression. Yet, possibly, if the crime be extenuated by some favourable circumstance, or if strong intercession be made for him, his life may be given him. But if, after a full and free pardon he were guilty of rebelling a second time, who would dare to intercede for him? He must expect no farther mercy. Now, if one rebelling against an earthly king, after he has been freely pardoned once, cannot with any colour of reason hope to be forgiven a second time; what must be the case of him that, after having been freely pardoned for rebelling against the great King of heaven and earth, rebels against him again? What can be expected, but that vengeance will come upon him to the uttermost'"

2. (1.) This argument, drawn from reason, they enforce by several passages of Scripture. One of the strongest of these is that which occurs in the First Epistle of St. John: (1 John 5:16.) "If any man see his brother sin a sin which is not unto death, he shall ask, and God shall give him life for them that sin not unto death. There is a sin unto death. I do not say that he shall pray for it." Hence they argue, "Certainly, I do not say that he shall pray for it, is equivalent with, I say he shall not pray for it. So the Apostle supposes him that has committed this sin, to be in a desperate state indeed! So desperate, that we may not even pray for his forgiveness; we may not ask life for him And what may we more reasonably suppose to be a sin unto death, than a wilful rebellion after a full and free pardon?

(2). "Consider, Secondly," say they, "those terrible passages in the Epistle to the Hebrews; one of which occurs in the sixth chapter, the other in the tenth. To begin with the latter "If we sin wilfully, after we have received the knowledge of the truth, there remaineth no other sacrifice for sins; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, counted the blood of the covenant wherewith he was sanctified an unholy thing, and done despite to the Spirit of grace? For we know him that hath said, Vengeance is mine; I will recompense, saith the Lord. It is a fearful thing to fall into the hands of the living God!' (Heb. 10:26-31.) Now, is it not here expressly declared by the Holy Ghost, that our case is desperate? Is it not declared, that if, after we have received the knowledge of the truth,' after we have experimentally known it, we sin wilfully,' - which we have undoubtedly done, and that over and over, - there remaineth no other sacrifice for sin; but a certain looking for of judgment and fiery indignation, which shall devour the adversaries?'

(3.) "And is not that passage in the sixth chapter exactly parallel with this? It is impossible for those that were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, - if they fall away,' (literally,and have fallen away,) to renew them again unto repentance: Seeing they crucify to themselves the Son of God afresh, and put him to an open shame.' (Heb. 6:4-6.) (4.) "It is true, some are of opinion, that those words, it is impossible, are not to be taken literally as denoting absolute impossibility; but only a very great difficulty. But it does not appear that we have any sufficient reason to depart from the literal meaning; as it neither implies any absurdity, nor contradicts any other Scriptures. Does not this then," say they, "cut off all hope; seeing we have undoubtedly, tasted of the heavenly gift, and been made partakers of the Holy Ghost?' How is it possible to renew us again to repentance;' to an entire change both of heart and life? Seeing we have crucified to ourselves the Son of God afresh, and put him to an open shame.'

(5.) "A yet more dreadful passage, if possible, than this, is that in the twelfth chapter of St. Matthew: All manner of sin and blasphemy shall be forgiven unto men: But the blasphemy against the Holy Ghost shall not be forgiven unto men: And whosoever speaketh a word against the Son of man, it shall be forgiven him. But whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.' (Matt. 12:31, 32.) Exactly parallel to these are those words of our Lord, which are recited by St. Mark: Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they blaspheme: But he that shall blaspheme against the Holy Ghost shall never be forgiven, but is in danger of eternal damnation.' (Mark 3:28, 29.)

(6.) It has been the judgment of some, that all these passages point at one and the same sin; that not only the words of our Lord, but those of St. John, concerning the sin unto death,' and those of St. Paul concerning crucifying to themselves the Son of God afresh, treading underfoot the Son of God, and doing despite to the Spirit of grace, all refer to the blasphemy against the Holy Ghost; the only sin that shall never be forgiven. Whether they do or no, it must be allowed that this blasphemy is absolutely unpardonable; and that, consequently, for those who have been guilty of this, God will be no more entreated.'

3. To confirm those arguments, drawn from reason and Scripture, they appeal to matter of fact. They ask, "Is it not a fact, that those who fall away from justifying grace, who make shipwreck of the faith,' that faith whereof cometh present salvation, perish without mercy? How much less can any of those escape, who fall away from sanctifying grace! who make shipwreck of that faith whereby they are cleansed from all pollution of flesh and spirit! Has there ever been an instance of one or the other of these being renewed again to repentance? If there be any instances of that, one would be inclined to believe that thought of our poet not to be extravagant: - "E'en Judas struggles his despair to quell, Hope almost blossoms in the shades of hell." II. These are the principal arguments drawn from reason, from Scripture, and from fact, whereby backsliders are wont to justify themselves in casting away hope; in supposing that God hath utterly "shut up his lovingkindness in displeasure." I have proposed them in their full strength, that we may form the better judgment concerning them, and try whether each of them may not receive a clear, full, satisfactory answer.

1. I begin with that argument which is taken from the nature of the thing: "If a man rebel against an earthly prince, he may possibly be forgiven the first time. But if, after a full and free pardon, he should rebel again, there is no hope of obtaining a second pardon: He must expect to die without mercy. Now, if he that rebels again against an earthly king, can look for no second pardon, how can he look for mercy who rebels a second time against the great King of heaven and earth?"

2. I answer: This argument, drawn from the analogy between earthly and heavenly things, is plausible, but it is not solid; and that for this plain reason: Analogy has no place here: There can be no analogy or proportion between the mercy of any of the children of men, and that of the most high God. "Unto whom will ye liken me, saith the Lord?" Unto whom either in heaven or earth? Who, "what is he among the gods, that shall be compared unto the Lord?" "I have said, Ye are gods," saith the Psalmist, speaking to supreme magistrates. Such is your dignity and power compared to that of common men. But what are they to the God of heaven? As a bubble upon the wave. What is their power in comparison of his power? What is their mercy compared to his mercy? Hence that comfortable word, "I am God, and not man, therefore the house of Israel is not consumed." Because he is God, and not man, "therefore his compassions fail not." None then can infer, that because an earthly king will not pardon one that rebels against him a second time, therefore the King of heaven will not. Yea, he will; not until seven times only, or until seventy times seven. Nay, were your rebellions multiplied as the stars of heaven; were they more in number than the hairs of your head; yet "return unto the Lord, and he will have mercy upon you; and to our God, and he will abundantly pardon."

3. "But does not St. John cut us off from this hope, by what he says of the sin unto death?' Is not, I do not say that he shall pray for it,' equivalent with, I say he shall not pray for it?' And does not this imply, that God has determined not to hear that prayer? that he will not give life to such a sinner, no, not through the prayer of a righteous man?" 4. I answer: "I do not say that he shall pray for it," certainly means, he shall not pray for it. And it doubtless implies that God will not give life unto them that have sinned this sin; that their sentence is passed, and God has determined it shall not be revoked. It cannot be altered even by that "effectual fervent prayer" which, in other cases, "availeth much." 5. But I ask, First, What is the sin unto death? And, Secondly, What is the death which is annexed to it?

(1) And, First, what is the sin unto death? It is now many years since, being among a people the most experienced in the things of God of any I had ever seen, I asked some of them, What do you understand by the "sin unto death," mentioned in the First Epistle of St. John? They answered, "If anyone is sick among us, he sends for the elders of the Church; and they pray over him, and the prayer of faith saves the sick, and the Lord raises him up. And if he hath committed sins, which God was punishing by that sickness, they are forgiven him. But sometimes none of us can pray that God would raise him up. And we are constrained to tell him, We are afraid that you have sinned a sin unto death;' a sin that God has determined to punish with death; we cannot pray for your recovery. And we have never yet known an instance of such a person recovering."

(2.) I see no absurdity at all in this interpretation of the word. It seems to be one meaning (at least) of the expression, "a sin unto death;" a sin which God has determined to punish by the death of the sinner. If, therefore, you have sinned a sin of this kind, and your sin has overtaken you; if God is chastising you by some severe disease, it will not avail to pray for your life; you are irrevocably sentenced to die. But observe! This has no reference to eternal death. It does by no means imply that you are condemned to die the second death. No; it rather implies the contrary: The body is destroyed, that the soul may escape destruction. I have myself, during the course of many years, seen numerous instances of this. I have known many sinners (chiefly notorious backsliders from high degrees of holiness, and such as had given great occasion to the enemies of religion to blaspheme) whom God has cut short in the midst of their journey; yea, before they had lived out half their days: These, I apprehend, had sinned "a sin unto death;" in consequence of which they were cut off, sometimes more swiftly, sometimes more slowly, by an unexpected stroke. But in most of these cases it has been observed that "mercy rejoiced over judgment." And the persons themselves were fully convinced of the goodness as well as justice of God. They acknowledged that he destroyed the body in order to save the soul. Before they went hence, he healed their backsliding. So they died that they might live for ever.

(3.) A very remarkable instance of this occurred many years ago. young collier [coal miner] in Kingswood, near Bristol, was an eminent sinner, and afterwards an eminent saint. But, by little and little, he renewed his acquaintance with his old companions, who by degrees wrought upon him, till he dropped all his religion, and was two-fold more a child of hell than before. One day he was working in the pit with a serious young man, who suddenly stopped and cried out, "O Tommy, what a man was you once! How did your words and example provoke many to love and to good works! And what are you now? What would become of you, if you were to die as you are?" "Nay, God forbid," said Thomas, "for then I should fall into hell headlong! O let us cry to God!" They did so for a considerable time, first the one, and then the other. They called upon God with strong cries and tears, wrestling with him in mighty prayer. After some time, Thomas broke out, "Now I know God hath healed my backsliding. I know again, that my Redeemer liveth, and that he hath washed me from my sins with his own blood. I am willing to go to him." Instantly part of the pit calved in, and crushed him to death in a moment. Whoever thou art that hast sinned "a sin unto death," lay this to heart! It may be, God will require thy soul of thee in an hour when thou lookest not for it! But if he doth, there is mercy in the midst of judgment: Thou shalt not die eternally.

6. "But what say you to that other scripture, namely, the tenth of the Hebrews? Does that leave any hope to notorious backsliders, that they shall not die eternally; that they can ever recover the favour of God, or escape the damnation of hell? "If we sin wilfully after we have received the knowledge of the truth, there remaineth no other sacrifice for sins; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and done despite unto the Spirit of grace?" 7. "And is not the same thing, namely, the desperate, irrecoverable state of wilful backsliders, fully confirmed by that parallel passage in the sixth chapter? "It is impossible for those who were once enlightened, and partakers of the Holy Ghost, - and have fallen away," - so it is in the original, - "to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.'"

8. These passages do seem to me parallel to each other, and deserve our deepest consideration. And in order to understand them it will be necessary to know, (1.) Who are the persons here spoken of; and (2.) What is the sin they had committed, which made their case nearly, if not quite, desperate. (1.) As to the First, it will be clear to all who impartially consider and compare both these passages, that the persons spoken of herein are those, and those only, that have been justified; that the eyes of their understanding were opened and "enlightened," to see the light of the glory of God in the face of Jesus Christ. These only "have tasted of the heavenly gift," remission of sins, eminently so called. These "were made partakers of the Holy Ghost," both of the witness and the fruit of the Spirit. This character cannot, with any propriety, be applied to any but those that have been justified. And they had been sanctified too; at least, in the first degree, as far as all are who receive remission of sins. So the second passage expressly, "Who hath counted the blood of the covenant, wherewith he was sanctifed, an unholy thing."

Hence it follows, that this Scripture concerns those alone who have been justified, and at least in part, sanctified. Therefore all of you, who never were thus "enlightened" with the light of the glory of God; all who never did "taste of the heavenly gift," who never received remission of sins; all who never "were made partakers of the Holy Ghost," of the witness and fruit of the Spirit; - in a word, all you who never were sanctified by the blood of the everlasting covenant, you are not concerned here. Whatever other passages of Scripture may condemn you, it is certain, you are not condemned either by the sixth or the tenth of the Hebrews. For both those passages speak wholly and solely of apostates from the faith which you never had. Therefore, it was not possible that you should lose it, for you could not lose what you had not. Therefore whatever judgments are denounced in these scriptures, they are not denounced against you. You are not the persons here described, against whom only they are denounced.

(2.) Inquire we next, What was the sin which the persons here described were guilty of? In order to understand this, we should remember, that whenever the Jews prevailed on a Christian to apostatize, they required him to declare, in express terms, and that in the public assembly, that Jesus of Nazareth was a deceiver of the people; and that he had suffered no more punishment than his crimes justly deserved. This is the sin which St. Paul, in the first passage, terms emphatically "falling away;" "crucifying the Son of God afresh, and putting him to an open shame." This is that which he terms in the second, "counting the blood of the covenant an unholy thing, treading under foot the Son of God, and doing despite to the Spirit of grace." Now, which of you has thus fallen away? Which of you has thus "crucified the Son of God afresh?" Not one: Nor has one of you thus "put him to an open shame." If you had thus formally renounced that "only sacrifice for sin," there had no other sacrifice remained; so that you must have perished without mercy. But this is not your case. Not one of you has thus renounced that sacrifice, by which the Son of God made a full and perfect satisfaction for the sins of the whole world. Bad as you are, you shudder at the thought: there fore that sacrifice still remains for you. Come then, cast away your needless fears! "Come boldly to the throne of grace." The way is still open. You shall again "obtain mercy, and find grace to help in time of need."

9. "But do not the well-known words of our Lord himself cut us off from all hope of mercy? Does he not say, All manner of sin and blasphemy shall be forgiven unto men: But the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: But whosoever speaketh a word against the Holy Ghost, it shall never be forgiven him; neither in this world, nor in the world to come?' Therefore, it is plain, if we have been guilty of this sin, there is no room for mercy. And is not the same thing repeated by St. Mark, almost in the same words? Verily I say unto you,' (a solemn preface! always denoting the great importance of that which follows,) All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is under the sentence of eternal damnation.'"

(1.) How immense is the number in every nation throughout the Christian world of those who have been more or less distressed on account of this Scripture! What multitudes in this kingdom have been perplexed above measure upon this very account! Nay, there are few that are truly convinced of sin, and seriously endeavour to save their souls, who have not felt some uneasiness for fear they had committed, or should commit, this unpardonable sin. What has frequently increased their uneasiness was, that they could hardly find any to comfort them. For their acquaintances, even the most religious of them, understood no more of the matter than themselves; and they could not find any writer who had published anything satisfactory upon the subject. Indeed, in the "Seven Sermons" of Mr. Russell, which are common among us, there is one expressly written upon it; but it will give little satisfaction to a troubled spirit. He talks about it, and about it, but makes nothing out: He takes much pains, but misses the mark at last.

(2.) But was there ever in the world a more deplorable proof of the littleness of human understanding, even in those that have honest hearts, and are desirous of knowing the truth! How is it possible that any one who reads his Bible, can one hour remain in doubt concerning it, when our Lord himself, in the very passage cited above, has so clearly told us what that blasphemy is? "He that blasphemeth against the Holy Ghost hath never forgiveness: Because they said, He hath an unclean spirit." (Mark 3:29-30.) This then, and this alone, (if we allow our Lord to understand his own meaning,) is the blasphemy against the Holy Ghost: The saying, He had an unclean spirit; the affirming that Christ wrought his miracles by the power of an evil spirit; or, more particularly, that "he cast out devils by Beelzebub, the prince of the devils." Now, have you been guilty of this? have you affirmed, that he cast out devils by the prince of devils? No more than you have cut your neighbour's throat, and set his house on fire. How marvellously then have you been afraid, where no fear is! Dismiss that vain terror; let your fear be more rational for the time to come. Be afraid of giving way to pride; be afraid of yielding to anger; be afraid of loving the world or the things of the world; be afraid of foolish and hurtful desires; but never more be afraid of committing the blasphemy against the Holy Ghost! You are in no more danger of doing this, than of pulling the sun out of the firmament.

10. Ye have then no reason from Scripture for imagining that "the Lord hath forgotten to be gracious." The arguments drawn from thence, you see, are of no weight, are utterly inconclusive. Is there any more weight in that which has been drawn from experience or matter of fact?

(1.) This is a point which may exactly be determined, and that with the utmost certainty. If it be asked, "Do any real apostates find mercy from God? Do any that have made shipwreck of faith and a good conscience,' recover what they have lost? Do you know, have you seen, any instance of persons who found redemption in the blood of Jesus, and afterwards fell away, and yet were restored, - renewed again to repentance?'" Yea, verily; and not one, or an hundred only, but, I am persuaded, several thousands. In every place where the arm of the Lord has been revealed, and many sinners converted to God, there are several found who "turn back from the holy commandment delivered to them." For a great part of these "it had been better never to have known the way of righteousness." It only increases their damnation, seeing they die in their sins. But others there are who "look unto him they have pierced, and mourn," refusing to be comforted. And, sooner or later, he surely lifts up the light of his countenance upon them; he strengthens the hands that hang down, and confirms the feeble knees; he teaches them again to say, "My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour." Innumerable are the instances of this kind, of those who had fallen, but now stand upright. Indeed, it is so far from being an uncommon thing for a believer to fall and be restored, that it is rather uncommon to find any believers who are not conscious of having been backsliders from God, in a higher or lower degree, and perhaps more than once, before they were established in faith.

(2.) "But have any that had fallen from sanctifying grace been restored to the blessing they had lost?" This also is a point of experience; and we have had the opportunity of repeating our observations, during a considerable course of years, and from the one end of the kingdom to the other. (3.) And, First, we have known a large number of persons, of every age and sex, from early childhood to extreme old age, who have given all the proofs which the nature of the thing admits, that they were "sanctified throughout;" "cleansed from all pollution of the flesh and spirit;" that they "loved the Lord their God with all their heart, and mind, and soul, and strength;" that they continually "presented" their souls and bodies "a living sacrifice, holy, acceptable to God;" in consequence of which, they "rejoiced evermore, prayed without ceasing, and in every thing gave thanks." And this, and no other, is what we believe to be true, scriptural sanctification.

(4.) Secondly. It is a common thing for those who are thus sanctified, to believe they cannot fall; to suppose themselves "pillars in the temple of God, that shall go out no more." Nevertheless, we have seen some of the strongest of them, after a time, moved from their steadfastness. Sometimes suddenly, but oftener by slow degrees, they have yielded to temptation; and pride, or anger, or foolish desires have again sprung up in their hearts. Nay, sometimes they have utterly lost the life of God, and sin hath regained dominion over them.

(5.) Yet, Thirdly, several of these, after being thoroughly sensible of their fall, and deeply ashamed before God, have been again filled with his love, and not only perfected therein, but stablished, strengthened, and settled. They have received the blessing they had before with abundant increase. Nay, it is remarkable, that many who had fallen either from justifying or from sanctifying grace, and so deeply fallen that they could hardly be ranked among the servants of God, have been restored, (but seldom till they had been shaken, as it were, over the mouth of hell,) and that very frequently in an instant, to all that they had lost. They have, at once, recovered both a consciousness of his favour, and the experience of the pure love of God. In one moment they received anew both remission of sins, and a lot among them that were sanctified.

(6.) But let not any man infer from this longsuffering of God, that he hath given any one a license to sin. Neither let any dare to continue in sin, because of these extraordinary instanced of divine mercy. This is the most desperate, the most irrational presumption, and leads to utter, irrecoverable destruction. In all my experience, I have not known one who fortified himself in sin by a presumption that God would save him at the last, that was not miserably disappointed, and suffered to die in his sins. To turn the grace of God into an encouragement to sin is the sure way to the nethermost hell!

(7.) It is not for these desperate children of perdition that the preceding considerations are designed; but for those who feel "the remembrance of their sins is grievous unto them, the burden of them intolerable." We set before these an open door of hope: Let them go in and give thanks unto the Lord; let them know that "the Lord is gracious and merciful, longsuffering, and of great goodness." "Look how high the heavens are from the earth! so far will he set their sins from them." "He will not always be chiding; neither keepeth he his anger for ever." Only settle it in your heart, I will give all for all, and the offering shall be accepted. Give him all your heart! Let all that is within you continually cry out, "Thou art my God, and I will thank thee; thou art my God, and I will praise thee." "This God is my God for ever and ever! He shall be my guide even unto death."

The Danger of Riches "They that will be rich fall into temptation and a snare, and into many foolish and hurtful desires, which drown men in destruction and perdition." 1 Tim. 6:9. 1. How innumerable are the ill consequences which have followed from men's not knowing, or not considering, this great truth! And how few are there even in the Christian world, that either know or duly consider it! Yea, how small is the number of those, even among real Christians, who understand and lay it to heart! Most of these too pass it very lightly over, scarce remembering there is such a text in the Bible. And many put such a construction upon it, as makes it of no manner of effect. "They that will be rich," say they, "that is, will be rich at all events, who Will be rich right or wrong; that are resolved to carry their point, to compass this end, whatever means they use to attain it; they fall into temptation," and into all the evils enumerated by the Apostle." But truly if this were all the meaning of the text, it might as well have been out of the Bible.

2. This is so far from being the whole meaning of the text, that it is no part of its meaning. The Apostle does not here speak of gaining riches unjustly, but of quite another thing: His words are to be taken in their plain obvious sense, without any restriction or qualification whatsoever. St. Paul does not say, "They that will be rich by evil means, by theft, robbery, oppression, or extortion; they that will be rich by fraud or dishonest art; but simply, "they that will be rich:" These, allowing, supposing the means they use to be ever so innocent, "fall into temptation and a snare, and into many foolish and hurtful desires, which drown men in destruction and perdition."

3. But who believes that? Who receives it as the truth of God? Who is deeply convinced of it? Who preaches this? Great is the company of preachers at this day, regular and irregular; but who of them all openly and explicitly, preaches this strange doctrine? It is the keen observation of a great man, "The pulpit is a fearful preacher's strong-hold." But who even in his strong-hold, has the courage to declare so unfashionable a truth? I do not remember that in threescore years I have heard one sermon preached upon this subject. And what author, within the same term, has declared it from the press? at least, in the English tongue? I do not know one. I have neither seen nor heard of any such author. I have seen two or three who just touch upon it; but none that treats of it professedly. I have myself frequently touched upon it in preaching, and twice in what I have published to the world: Once in explaining our Lord's Sermon on the Mount, and once in the discourse on the "Mammon of unrighteousness;" but I have never yet either published or preached any sermon expressly upon the subject. It is high time I should; - that I should at length speak as strongly and explicitly as I can, in order to leave a full and clear testimony behind me, whenever it pleases God to call me hence.

4. O that God would give me to speak right and forcible words; and you to receive them in honest and humble hearts! Let it not be said, "They sit before thee as my people, and they hear thy words; but they will not do them. Thou art unto them as one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not!" O that ye may "not be forgetful hearers, but doers of the word," that ye may be "blessed in your deed!" In this hope I shall endeavour, I. To explain the Apostle's words. And, II. To apply them. But O! "who is sufficient for these things?" Who is able to stem the general torrent? to combat all the prejudices, not only of the vulgar, but of the learned and the religious world? Yet nothing is too hard for God! Still his grace is sufficient for us. In his name, then, and by his strength I will endeavour. I. To explain the words of the Apostle. 1. And, First, let us consider, what it is to be rich. What does the Apostle mean by this expression?

The preceding verse fixes the meaning of that: "Having food and raiment," (literally coverings; for the word includes lodging as well as clothes) "let us be therewith content." "But they that will be rich;" that is, who will have more than these; more than food and coverings. It plainly follows, whatever is more than these is, in the sense of the Apostle, riches; whatever is above the plain necessaries, or at most conveniences, of life. Whoever has sufficient food to eat, and raiment to put on, with a place where to lay his head, and something over, is rich. 2. Let us consider, Secondly, What is implied in that expression, "They that will be rich?" And does not this imply, First, they that desire to be rich, to have more than food and coverings; they that seriously and deliberately desire more than food to eat, and raiment to put on, and a place where to lay their head, more than the plain necessaries and conveniences of life? All, at least, who allow themselves in this desire, who see no harm in it, desire to be rich.

3. And so do, Secondly, all those that calmly, deliberately, and of set purpose endeavour after more than food and coverings; that aim at and endeavour after, not only so much worldly substance as will procure them the necessaries and conveniences of life, but more than this, whether to lay it up, or lay it out in superfluities. All these undeniably prove their "desire to be rich" by their endeavours after it.

4. Must we not, Thirdly, rank among those that desire to be rich, all that, in fact "lay up treasures on earth?" a thing as expressly and clearly forbidden by our Lord as either adultery or murder. It is allowed, (1.) That we are to provide necessaries and conveniences for those of our own household: (2.) That men in business are to lay up as much as is necessary for the carrying on of that business: (3.) That we are to leave our children what will supply them with necessaries and conveniences after we have left the world: and (4.) That we are to provide things honest in the sight of all men, so as to "owe no man anything." But to lay up any more, when this is done, is what our Lord has flatly forbidden. When it is calmly and deliberately done, it is a clear proof of our desiring to be rich. And thus to lay up money is no more consistent with good conscience, than to throw it into the sea.

5. We must rank among them, Fourthly, all who possess more of this world's goods than they use according to the will of the Donor: I should rather say, of the Proprietor; for He only lends them to us as Stewards; reserving the property of them to himself. And, indeed, he cannot possibly do otherwise, seeing they are the work of his hands; he is, and must be, the possessor of heaven and earth. This is his unalienable right; a right he cannot divest himself of. And together with that portion of his goods which he hath lodged in our hands he has delivered to us a writing, specifying the purposes for which he has intrusted us with them. If therefore we keep more of them in our hands than is necessary for the preceding purposes, we certainly fall under the charge of "desiring to be rich." Over and above, we are guilty of burying our Lord's talent in the earth, and on that account are liable to be pronounced wicked, because unprofitable, servants.

6. Under this imputation of "desiring to be rich," fall, Fifthly, all "lovers of money." The word properly means, those that delight in money; those that take pleasure in it; those that seek their happiness therein; that brood over their gold and silver, bills or bonds. Such was the man described by the fine Roman painter, who broke out into that natural soliloquy: - ... Populus me sibilat, at mihi plaudo Ipse domi simul ac nummos contemplor in arca. [The following is Francis's translation of these lines from Horace: "Let them his on, While, in my own opinion fully blest, I count my money, and enjoy my chest." - Edit.] If there are any vices which are not natural to man, I should imagine this is one; as money of itself does not seem to gratify any natural desire or appetite of the human mind; and as, during an observation of sixty years, I do not remember one instance of a man given up to the love of money, till he had neglected to employ this precious talent according to the will of his Master. After this, sin was punished by sin; and this evil spirit was permitted to enter into him.

7. But beside this gross sort of covetousness, the love of money, there is a more refined species of covetousness, mentioned by the great Apostle, pleonexia, which literally means a desire of having more; more than we have already. And those also come under the denomination of they that will be rich. It is true that this desire, under proper restrictions, is innocent; nay, commendable. But when it exceeds the bounds, (and how difficult is it not to exceed them!) then it comes under the present censure.

8. But who is able to receive these hard sayings? Who can believe that they are the great truths of God? Not many wise not many noble, not many famed for learning; none, indeed, who are not taught of God. And who are they whom God teaches? Let our Lord answer: If any man be willing to do his will, he shall know of the doctrine whether it be of God. Those who are otherwise minded will be so far from receiving it, that they will not be able to understand it. Two as sensible men as most in england sat down together, some time since, to read over and consider that plain discourse on, Lay not up for yourselves treasures upon earth. After much deep consideration, one of them broke out, "Positively, I cannot understand it. Pray, do you understand it, Mr. L.?" Mr. L. honestly replied, "Indeed, not I. I cannot conceive what Mr. W. means. I can make nothing at all of it." So utterly blind is our natural understanding touching the truth of God!

9. having explained the former part of the text, "They that will be rich," and pointed out in the clearest manner I could, the persons spoken of; I will now endeavour, God being my helper, to explain what is spoken of them: "They fall into temptation and a snare, and into many foolish and hurtful desires, which drown men in destruction and perdition." "They fall into temptation." This seems to mean much more than simply, "they are tempted." They enter into the temptation: They fall plump down into it. The waves of it compass them about, and cover them all over. of those who thus enter into temptation, very few escape out of it. And the few that do are sorely scorched by it, though not utterly consumed. If they escape at all, it is with the skin of their teeth, and with deep wounds that are not easily healed. 10. They fall, Secondly, "into a snare," the snare of the devil, which he hath purposely set in their way. I believe the Greek word properly means a gin, a steel trap, which shows no appearance of danger. But as soon as any creature touches the spring it suddenly closes; and either crushes its bones in pieces, or consigns it to inevitable ruin.

11. They fall, Thirdly, "into many foolish and hurtful desires;" anoetous, silly, senseless, fantastic; as contrary to reason, to sound understanding, as they are to religion; hurtful, both to body and soul, tending to weaken, yea, destroy every gracious and heavenly temper: Destructive of that faith which is of the operation of God; of that hope which is full of immortality; of love to God and to our neighbour, and of every good word and work. 12. But what desires are these? This is a most important question, and deserves the deepest consideration. In general they may all be summed up in one, the desiring happiness out of God. This includes, directly, or remotely, every foolish and hurtful desire. St. Paul expresses it by "loving the creature more than the Creator;" and by being "lovers of pleasure more than lovers of God." In particular they are (to use the exact and beautiful enumeration of St. John,) "the desire of the flesh, the desire of the eyes, and the pride of life;" all of which the desire of riches naturally tends both to beget and to increase.

13. "The desire of the flesh" is generally understood in far too narrow a meaning. It does not, as is commonly supposed, refer to one of the senses only, but takes in all the pleasures of sense, the gratification of any of the outward senses. It has reference to the taste in particular. How many thousands do we find at this day, in whom the ruling principle is, the desire to enlarge the pleasure of tasting! Perhaps they do not gratify this desire in a gross manner, so as to incur the imputation of intemperance; much less so as to violate health or impair their understanding by gluttony or drunkenness. But they live in a genteel, regular sensuality; in an elegant epicurism, which does not hurt the body, but only destroys the soul, keeping it at a distance from all true religion. 14. experience shows that the imagination is gratified chiefly by means of the eye: Therefore, "the desire of the eyes," in its natural sense, is the desiring and seeking happiness in gratifying the imagination. Now, the imagination is gratified either by grandeur, by beauty, or by novelty: Chiefly by the last; for neither grand nor beautiful objects please any longer than they are new.

15. Seeking happiness in learning, of whatever kind, falls under "the desire of the eyes;" whether it be in history, languages, poetry, or any branch of natural or experimental philosophy: Yea, we must include the several kinds of learning, such as Geometry, Algebra, and Metaphysics. For if our supreme delight be in any of these, we are herein gratifying "the desire of the eyes." 16. "The pride of life" (whatever else that very uncommon expression he alazoneia tou biou, may mean) seems to imply chiefly, the desire of honour, of the esteem, admiration, and applause of men; as nothing more directly tends both to beget and cherish pride than the honour that cometh of men. And as riches attract much admiration, and occasion much applause, they proportionably minister food for pride, and so may also be referred to this head.

17. Desire of ease is another of these foolish and hurtful desires; desire of avoiding every cross, every degree of trouble, danger, difficulty; a desire of slumbering out life, and going to heaven (as the vulgar say) upon a feather-bed. Everyone may observe how riches first beget, and then confirm and increase, this desire, making men more and more soft and delicate; more unwilling, and indeed more unable, to "take up their cross daily;" to "endure hardship as good soldiers of Jesus Christ," and to "take the kingdom of heaven by violence." 18. Riches, either desired or possessed, naturally lead to some or other of these foolish and hurtful desires; and by affording the means of gratifying them all, naturally tend to increase them. And there is a near connexion between unholy desires, and every other unholy passion and temper. We easily pass from these to pride, anger, bitterness, envy, malice, revengefulness; to an head-strong, unadvisable, unreprovable spirit: Indeed to every temper that is earthly, sensual, or devilish. All these the desire or possession of riches naturally tends to create, strengthen, and increase.

19. And by so doing, in the same proportion as they prevail, they "pierce men through with many sorrows;" sorrows from remorse, from a guilty conscience; sorrows flowing from all the evil tempers which they inspire or increase; sorrows inseparable from those desires themselves, as every unholy desire is an uneasy desire; and sorrows from the contrariety of those desires to each other, whence it is impossible to gratify them all. And, in the end, "they drown" the body in pain, disease, "destruction," and the soul in everlasting "perdition."

II. 1. I am, in the Second place, to apply what has been said. And this is the principal point. For what avails the clearest knowledge, even of the most excellent things, even of the things of God, if it go no farther than speculation, if it be not reduced to practice? He that hath ears to hear, let him hear! And what he hears, let him instantly put in practice. O that God would give me the thing which I long for! that, before I go hence and am no more seen, I may see a people wholly devoted to God, crucified to the world, and the world crucified to them; a people truly given up to God, in body, soul, and substance! How cheerfully should I then say, "Now lettest thou thy servant depart in peace!"

2. I ask, then, in the name of God, Who of you "desire to be rich?" Which of you (ask your own hearts in the sight of God) seriously and deliberately desire (and perhaps applaud yourselves for so doing, as no small instance of your prudence) to have more than food to eat, and raiment to put on, and a house to cover you? Who of you desires to have more than the plain necessaries and conveniences of life? Stop! Consider! What are you doing? Evil is before you! Will you rush upon the point of a sword? By the grace of God, turn and live! 3. By the same authority I ask, Who of you are endeavouring to be rich? to procure for yourselves more than the plain necessaries and conveniences of life? Lay, each of you, your hand to your heart, and seriously inquire, "Am I of that number? Am I labouring, not only for what I want, but for more than I want?" May the Spirit of God say to everyone whom it concerns, "Thou art the man!"

4. I ask, "Thirdly, Who of you are in fact "laying up for yourselves treasures upon earth?" increasing in goods? adding, as fast as you can, house to house, and field to field! As long as thou thus "dost well unto thyself, men will speak good of thee." They will call thee a wise, a prudent man! a man that minds the main chance. Such is, and always has been, the wisdom of the world. But God saith unto thee, "Thou fool!' art thou not treasuring up to thyself wrath against the day of wrath, and revelation of the righteous judgment of God?'" 5. Perhaps you will ask, "But do not you yourself advise, to gain all we can, and to save all we can? And is it possible to do this without both desiring and endeavouring to be rich? nay, suppose our endeavours are successful, without actually laying up treasures upon earth?" I answer, It is possible. You may gain all you can without hurting either your soul or body; you may save all you can, by carefully avoiding every needless expense; and yet never lay up treasures on earth, nor either desire or endeavour so to do.

6. Permit me to speak as freely of myself as I would of another man I gain all I can (namely, by writing) without hurting either my soul or body. I save all I can, not willingly wasting anything, not a sheet of paper, not a cup of water. I do not lay out anything, not a shilling, unless as a sacrifice to God. Yet by giving all I can, I am effectually secured from "laying up treasures upon earth." Yea, and I am secured from either desiring or endeavouring, it as long as I give all I can. And that I do this, I call all that know me, both friends and foes, to testify. 7. But some may say, "Whether you endeavour it or no, you are undeniably rich. You have more than the necessaries of life." I have. But the Apostle does not fix the charge, barely on possessing any quantity of goods, but on possessing more than we employ according to the will of the Donor.

Two-and-forty years ago, having a desire to furnish poor people with cheaper, shorter, and plainer books than any I had seen, I wrote many small tracts, generally a penny a-piece; and afterwards several larger. Some of these had such a sale as I never thought of; and, by this means, I unawares became rich. But I never desired or endeavoured after it. And now that it is come upon me unawares, I lay up no treasures upon earth: I lay up nothing at all. My desire and endeavour, in this respect is to "wind my bottom round the year." I cannot help leaving my books behind me whenever God calls me hence; but, in every other respect, my own hands will be my executors.

8. Herein, my brethren, let you that are rich, be even as I am. Do you that possess more than food and raiment ask: "What shall we do? Shall we throw into the sea what God hath given us?" God forbid that you should! It is an excellent talent: It may be employed much to the glory of God. Your way lies plain before your face; if you have courage, walk in it. Having gained, in a right sense, all you can, and saved all you can; in spite of nature, and custom, and worldly prudence, give all you can. I do not say, "Be a good Jew, giving a tenth of all you possess." I do not say, "Be a good Pharisee, giving a fifth of all your substance." I dare not advise you to give half of what you have; no, nor three quarters; but all! Lift up your hearts, and you will see clearly, in what sense this is to be done. If you desire to be a "faithful and a wise steward," out of that portion of your Lord's goods which he has for the present lodged in your hands, but with the right of resumption whenever it pleaseth him, (1.) Provide things needful for yourself; food to eat, raiment to put on; whatever nature moderately requires, for preserving you both in health and strength; (2.) Provide these for your wife, your children, your servants, or any others who pertain to your household.

If, when this is done, there be an overplus left, then do good to "them that are of the household of faith." If there be an overplus still, "as you have opportunity, do good unto all men." In so doing, you give all you can; nay, in a sound sense, all you have. For all that is laid out in this manner, is really given to God. You render unto God the things that are God's, not only by what you give to the poor, but also by that which you expend in providing things needful for yourself and your household.

9. O ye Methodists, hear the word of the Lord! I have a message from God to all men; but to you above all. For above forty years I have been a servant to you and to your fathers. And I have not been as a reed shaken with the wind: I have not varied in my testimony. I have testified to you the very same thing from the first day even until now. But "who hath believed our report?" I fear, not many rich: I fear there is need to apply to some of you those terrible words of the Apostle: "Go to now, ye rich men! weep and howl for the miseries which shall come upon you. Your gold and silver is cankered, and the rust of them shall witness against you and shall eat your flesh, as it were fire." Certainly it will, unless ye both save all you can and give all you can. But who of you hath considered this since you first heard the will of the Lord concerning it? Who is now determined to consider and practise it? By the grace of God begin today!

10. O ye lovers of money, hear the word of the Lord! Suppose ye that money, though multiplied as the sand of the sea, can give happiness? Then you are "given up to a strong delusion, to believe a lie;" - a palpable lie, confuted daily by a thousand experiments. Open your eyes! Look all around you! Are the richest men the happiest? Have those the largest share of content who have the largest possessions? Is not the very reverse true? Is it not a common observation, that the richest of men are, in general, the most discontented, the most miserable? Had not the far greater part of them more content when they had less money? Look into your breasts. If you are increased in goods, are you proportionably increased in happiness? You have more substance; but have you more content? You know that in seeking happiness from riches, you are only striving to drink out of empty cups. And let them be painted and gilded ever so finely, they are empty still.

11. O ye that desire or endeavour to be rich, hear ye the word of the Lord! Why should ye be stricken any more? Will not even experience teach you wisdom? Will ye leap into a pit with your eyes open? Why should you any more "fall into temptation"? It cannot be but temptation, will beset you, as long as you are in the body. But though it should beset you on every side, why will you enter into it? There is no necessity for this: it is your own voluntary act and deed. Why should you any more plunge yourselves into a snare, into the trap Satan has laid for you, that is ready to break your bones in pieces? to crush your soul to death? After fair warning, why should you sink any more into "foolish and hurtful desires?" desires as inconsistent with reason as they are with religion itself; desires that have done you more hurt already than all the treasures upon earth can countervail.

12. Have they not hurt you already, have they not wounded you in the tenderest part, by slackening, if not utterly destroying, your "hunger and thirst after righteousness?" Have you now the same longing that you had once, for the whole image of God? Have you the same vehement desire as you formerly had, of "going on unto perfection?" Have they not hurt you by weakening your faith? Have you now faith's "abiding impression, realizing things to come?" Do you endure, in all temptations, from pleasure or pain, "seeing Him that is invisible?" Have you every day, and every hour, an uninterrupted sense of his presence? Have they not hurt you with regard to your hope? Have you now a hope full of immortality? Are you still big with earnest expectation of all the great and precious promises? Do you now "taste the powers of the world to come?" Do you "sit in heavenly places with Christ Jesus?" 13. Have they not so hurt you, as to stab your religion to the heart? Have they not cooled (if not quenched) your love to God? This is easily determined. Have you the same delight in God which you once had? Can you now say, I nothing want beneath, above; Happy, happy in thy love!

I fear not. And if your love of God is in any wise decayed, so is also your love of your neighbour. You are then hurt in the very life and spirit of your religion! If you lose love, you lose all. 14. Are not you hurt with regard to your humility? If you are increased in goods, it cannot well be otherwise. Many will think you a better, because you are a richer, man; And how can you help thinking so yourself? especially considering the commendations which some will give you in simplicity, and many with a design to serve themselves of you.

If you are hurt in your humility it will appear by this token: You are not so easy to be teachable as you were, not so advisable; you are not so easy to be convinced, not so easy to be persuaded; you have a much better opinion of your own judgment and are more attached to your own will. Formerly one might guide you with a thread; now one cannot turn you with a cart-rope. You were glad to be admonished or reproved; but that time is past. And you now account a man your enemy because he tells you the truth. O let each of you calmly consider this, and see if it be not your own picture!

15. Are you not equally hurt with regard to your meekness? You had once learned an excellent lesson of him that was meek as well as lowly in heart. When you were reviled, you reviled not again. You did not return railing for railing, but contrariwise, blessing. Your love was not provoked, but enabled you on all occasions to overcome evil with good. Is this your case now? I am afraid not. I fear you cannot "bear all things." Alas, it may rather be said, you can bear nothing; no injury, nor even affront! How quickly are you ruffled! How readily does that occur, "What! to use me so! What insolence is this! How did he dare to do it! I am not now what I was once. Let him know, I am now able to defend myself." You mean, to revenge yourself. And it is much if you are not willing, as well as able; if you do not take your fellow servant by the throat.

16. And are you not hurt in your patience too? Does your love now "endure all things?" Do you still "in patience possess your soul," as when you first believed? O what a change is here! You have again learnt to be frequently out of humour. You are often fretful; you feel, nay, and give way to peevishness. You find abundance of things go so cross that you cannot tell how to bear them. Many years ago I was sitting with a gentleman in London, who feared God greatly, and generally gave away, year by year, nine tenths of his yearly income. A servant came in and threw some coals on the fire. A puff of smoke came out. The baronet threw himself back in his chair and cried out, "O Mr. Wesley, these are the crosses I meet with daily!" Would he not have been less impatient, if he had had fifty, instead of five thousand, pounds a year?

17. But to return. Are not you who have been successful in your endeavours to increase in substance, insensibly sunk into softness of mind, if not of body too? You no longer rejoice to "endure hardship, as good soldiers of Jesus Christ." You no longer "rush into the kingdom of heaven, and take it as by storm." You do not cheerfully and gladly "deny yourselves, and take up your cross daily." You cannot deny yourself the poor pleasure of a little sleep, or of a soft bed, in order to hear the word that is able to save your souls! Indeed, you "cannot go out so early in the morning: besides it is dark, nay, cold, perhaps rainy too. Cold, darkness, rain, all these together, - I can never think of it." You did not say so when you were a poor man. You then regarded none of these things. It is the change of circumstances which has occasioned this melancholy change in your body and mind; You are but the shadow of what you were! What have riches done for you?

"But it cannot be expected I should do as I have done. For I am now grown old." Am not I grown old as well as you? Am not I in my seventy-eighth year? Yet by the grace of God, I do not slack my pace yet. Neither would you, if you were a poor man still. 18. You are so deeply hurt that you have well nigh lost your zeal for works of mercy, as well as of piety. You once pushed on through cold or rain, or whatever cross lay in your way, to see the poor, the sick, the distressed. You went about doing good, and found out those who were not able to find you. You cheerfully crept down into their cellars, and climbed up into their garrets, To supply all their wants, And spend and be spent in assisting his saints. You found out every scene of human misery, and assisted according to your power: Each form of woe your generous pity moved; Your Saviour's face you saw, and, seeing, loved.

Do you now tread in the same steps? What hinders? Do you fear spoiling your silken coat? Or is there another lion in the way? Are you afraid of catching vermin? And are you not afraid lest the roaring lion should catch you? Are you not afraid of Him that hath said, "Inasmuch as ye have not done it unto the least of these, ye have not done it unto me?" What will follow? "Depart, ye cursed, into everlasting fire prepared for the devil and his angels!" 19. In time past how mindful were you of that word: "Thou shalt not hate thy brother in thy heart: Thou shalt in any wise reprove thy brother, and not suffer sin upon him!" You did reprove directly or indirectly, all those that sinned in your sight. And happy consequences quickly followed. How good was a word spoken in season! It was often as an arrow from the hand of a giant. Many a heart was pierced. Many of the stout-hearted, who scorned to hear a sermon, Fell down before his cross subdued, And felt his arrows dipped in blood.

But which of you now has that compassion for the ignorant, and for them that are out of the way? They may wander on for you, and plunge into the lake of fire, without let or hindrance. Gold hath steeled your hearts. You have something else to do. Unhelp'd, unpitied let the wretches fall. 20. Thus have I given you, O ye gainers, lovers, possessors of riches, one more (it may be the last) warning. O that it may not be in vain! May God write it upon all your hearts! Though "it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven," yet the things impossible with men are possible with God." Lord, speak! and even the rich men that hear these words shall enter thy kingdom, shall "take the kingdom of heaven by violence," shall "sell all for the pearl of great price:" shall be "crucified to the world, and count all things dung, that they may win Christ!"

On Dress "Whose adorning let it not be that outward adorning of - wearing of gold, or of putting on of apparel; "But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." 1 Pet. 3:3, 4. 1. St. Paul exhorts all those who desire to "be transformed by the renewal of their minds," and to "prove what is that good and acceptable and perfect will of God," not to be "conformed to this world." [Rom. 12:2] Indeed this exhortation relates more directly to the wisdom of the world, which is totally opposite to his "good and acceptable and perfect will." But it likewise has a reference even to the manners and customs of the world, which naturally flow from its wisdom and spirit, and are exactly suitable thereto. And it was not beneath the wisdom of God to give us punctual directions in this respect also.

2. Some of these, particularly that in the text, descend even to the apparel of Christians. And both this text, and the parallel one of St. Paul, are as express as possible. St. Paul's words are, (1 Tim. 2:9, 10, ) "I will that women adorn themselves in modest apparel; not - with gold, or pearls, or costly array; but (which becometh women professing godliness) with good works." 3. "But is it not strange," say some, "that the all-wise Spirit of God should condescend to take notice of such trifles as these? to take notice of such insignificant trifles, things of so little moment, or rather of none at all? For what does it signify, provided we take care of the soul, what the body is covered with, whether with silk or sackcloth? What harm can there be in the wearing of gold, or silver, or precious stones, or any other of those beautiful things with which God has so amply provided us? May we not apply to this what St. Paul has observed on another occasion, that every creature of God is good, and nothing to be rejected?'"

4. It is certain, that many who sincerely fear God have cordially embraced this opinion. And their practice is suitable thereto: They make no scruple of conformity to the world, by putting on, as often occasion offers, either gold, or pearls, or costly apparel. And indeed they are not well pleased with those that think it their duty to reject them; the using of which they apprehend to be one branch of Christian liberty. Yea, some have gone considerably farther; even so far as to make it a point to bring those who had refrained from them for some time to make use of them again, assuring them that it was mere superstition to think there was any harm in them. Nay, farther still: A very respectable person has said, in express terms, "I do not desire that any who dress plain should be in our society." It is, therefore, certainly worth our while to consider this matter thoroughly; seriously to inquire whether there is any harm in the putting on of gold, or jewels, or costly apparel.

5. But, before we enter on the subject, let it be observed, that slovenliness is no part of religion; that neither this, nor any text of Scripture, condemns neatness of apparel. Certainly this is a duty, not a sin. "Cleanliness is, indeed, next to godliness." Agreeably to this, good Mr. Herbert advises every one that fears God: - Let thy mind's sweetness have its operation Upon thy person, clothes, and habitation. And surely every one should attend to this, if he would not have the good that is in him evil spoken of. 6. Another mistake, with regard to apparel, has been common in the religious world. It has been supposed by some, that there ought to be no difference at all in the apparel of Christians. But neither these texts, nor any other in the book of God, teach any such thing, or direct that the dress of the master or the mistress should be nothing different from that of their servants. There may, undoubtedly, be a moderate difference of apparel between persons of different stations. And where the eye is single, this will easily be adjusted by the rules of Christian prudence.

7. Yea, it may be doubted, whether any part of Scripture forbids (at least I know not any) those in any nation that are invested with supreme authority, to be arrayed in gold and costly apparel; or to adorn their immediate attendants, or magistrates, or officers, with the same. It is not improbable, that our blessed Lord intended to give countenance to this custom when he said, without the least mark of censure or disapprobation, "Behold, those that wear gorgeous," splendid, "apparel are in kings' courts." (Luke 7:25.)

8. What is then the meaning of these scriptures? What is it which they forbid? They manifestly forbid ordinary Christians, those in the lower or middle ranks of life, to be adorned with gold, or pearls, or costly apparel. But why? What harm is there therein? This deserves our serious consideration. But it is highly expedient, or rather absolutely necessary, for all who would consider it to any purpose, as far as is possible to divest themselves of all prejudice, and to stand open to conviction: Is it not necessary, likewise, in the highest degree, that they should earnestly beseech the Father of Lights, that, "by his holy inspiration, they may think the things that are right, and, by his merciful guidance, perform the same?" Then they will not say, no, not in their hearts, (as I fear too many have done.) what the famous Jew said to the Christian, "Thou shalt not persuade me, though thou hast persuaded me."

9. The question is, What harm does it do, to adorn ourselves with gold, or pearls, or costly array, suppose you can afford it; that is, suppose it does not hurt or impoverish your family? The first harm it does, is, it engenders pride, and, where it is already, increases it. Whoever narrowly observes what passes in his own heart will easily discern this. Nothing is more natural than to think ourselves better because we are dressed in better clothes; and it is scarce possible for a man to wear costly apparel, without, in some measure, valuing himself upon it. One of the old Heathens was so well apprized of this, that, when he had a spite to a poor man, and had a mind to turn his head, he made him a present of a suit of fine clothes. Eutrapelus, cuicunque nocere voiebat, Vestimenta dabat pretiosa. [The following is Boscawen's translation of this quotation from Horace: - Eutrapelus, whome'er he chose To ruin, deck'd in costly clothes." - EDIT.] He could not then but imagine himself to be as much better as he was finer than his neighbour. And how many thousands, not only lords and gentlemen, in England, but honest tradesmen, argue the same way! inferring the superior value of their persons from the value of their clothes!

10. "But may not one man be as proud, though clad in sackcloth, as another is, though clad in cloth of gold?" As this argument meets us at every turn, and is supposed to be unanswerable, it will be worth while to answer it once for all, and to show the utter emptiness of it. "May not, then, one clad in sackcloth," you ask, "be as proud as he that is clad in cloth of gold?" I answer, Certainly he may: I suppose no one doubts of it. And what inference can you draw from this? Take a parallel case. One man that drinks a cup of wholesome wine, may be as sick as another that drinks poison: But does this prove that the poison has no more tendency to hurt a man than the wine? Or does it excuse any man for taking what has a natural tendency to make him sick? Now, to apply: Experience shows that fine clothes have a natural tendency to make a man sick of pride; plain clothes have not. Although it is true, you may be sick of pride in these also, yet they have no natural tendency either to cause or increase this sickness. Therefore, all that desire to be clothed with humility, abstain from that poison.

11. Secondly. The wearing gay or costly apparel naturally tends to breed and to increase vanity. By vanity I here mean, the love and desire of being admired and praised. Every one of you that is fond of dress has a witness of this in your own bosom. Whether you will confess it before man or no, you are convinced of this before God. You know in your hearts, it is with a view to be admired that you thus adorn yourselves; and that you would not be at the pains were none to see you but God and his holy angels. Now, the more you indulge this foolish desire, the more it grows upon you. You have vanity enough by nature; but by thus indulging it, you increase it a hundred-fold. O stop! Aim at pleasing God alone, and all these ornaments will drop off. 12. Thirdly. The wearing of gay and costly apparel naturally tends to beget anger, and every turbulent and uneasy passion. And it is on this very account that the Apostle places this "outward adorning" in direct opposition to the "ornament of a meek and quiet spirit." How remarkably does he add, "which is in the sight of God of great price!" Than gold or pearls more precious far, And brighter than the morning star.

None can easily conceive, unless himself were to make the sad experiment, the contrariety there is between the "outward adorning," and this inward "quietness of spirit." You never can thoroughly enjoy this, while you are fond of the other. It is only while you sit loose to that "outward adorning," that you can in "patience possess your soul." Then only when you have cast off your fondness for dress, will the peace of God reign in your hearts. 13. Fourthly. Gay and costly apparel directly tends to create and inflame lust. I was in doubt whether to name this brutal appetite; or, in order to spare delicate ears, to express it by some gentle circumlocution. (Like the Dean, who, some years ago, told his audience at Whitehall, "If you do not repent, you will go to a place which I have too much manners to name before this good company.") But I think it best to speak out; since the more the word shocks your ears, the more it may arm your heart. The fact is plain and undeniable; it has this effect both on the wearer and the beholder. To the former, our elegant poet, Cowley, addresses those fine lines: - The' adorning thee with so much art Is but a barbarous skill;

Tis like the poisoning of a dart, Too apt before to kill. That is, (to express the matter in plain terms, without any colouring,) "You poison the beholder with far more of this base appetite than otherwise he would feel." Did you not know this would be the natural consequence of your elegant adorning? To push the question home, Did you not desire, did you not design it should? And yet, all the time, how did you Set to public view A specious face of innocence and virtue! Meanwhile you do not yourself escape the snare which you spread for others. The dart recoils, and you are infected with the same poison with which you infected them. You kindle a flame which, at the same time, consumes both yourself and your admirers. And it is well, if it does not plunge both you and them into the flames of hell!

14. Fifthly. The wearing costly array is directly opposite to the being adorned with good works. Nothing can be more evident than this; for the more you lay out on your own apparel, the less you have left to clothe the naked, to feed the hungry, to lodge the strangers, to relieve those that are sick and in prison, and to lessen the numberless afflictions to which we are exposed in this vale of tears. And here is no room for the evasion used before: "I may be as humble in cloth of gold, as in sackcloth." If you could be as humble when you choose costly as when you choose plain apparel, (which I flatly deny,) yet you could not be as beneficent, - as plenteous in good works. Every shilling which you save from your own apparel, you may expend in clothing the naked, and relieving the various necessities of the poor, whom ye "have always with you." Therefore, every shilling which you needlessly spend on your apparel is, in effect, stolen from God and the poor! And how many precious opportunities of doing good have you defrauded yourself of! How often have you disabled yourself from doing good by purchasing what you did not want! For what end did you buy these ornaments? To please God? No; but to please your own fancy, or to gain the admiration and applause of those that were no wiser than yourself. How much good might you have done with that money! and what an irreparable loss have you sustained by not doing it, if it be true that the day is at hand when "every man shall receive his own reward, according to his own labour!"

15. I pray consider this well. Perhaps you have not seen it in this light before. When you are laying out that money in costly apparel which you could have otherwise spared for the poor, you thereby deprive them of what God, the proprietor of all, had lodged in your hands for their use. If so, what you put upon yourself, you are, in effect, tearing from the back of the naked; as the costly and delicate food which you eat, you are snatching from the mouth of the hungry. For mercy, for pity, for Christ's sake, for the honour of his gospel, stay your hand! Do not throw this money away! Do not lay out on nothing, yea, worse than nothing, what may clothe your poor, naked, shivering fellow-creature!

16. Many years ago, when I was at Oxford, in a cold winter's day, a young maid (one of those we kept at school) called upon me. I said, "You seem half-starved. Have you nothing to cover you but that thin linen gown?" She said, "Sir, this is all I have!" I put my hand in my pocket; but found I had scarce any money left, having just paid away what I had. It immediately struck me, "Will thy Master say, Well done, good and faithful steward?' Thou hast adorned thy walls with the money which might have screened this poor creature from the cold! O justice! O mercy! Are not these pictures the blood of this poor maid?" See thy expensive apparel in the same light; thy gown, hat, head-dress! Everything about thee which cost more than Christian duty required thee to lay out is the blood of the poor! O be wise for the time to come! Be more merciful! more faithful to God and man! more abundantly adorned (like men and women professing godliness) with good works!

17. It is true, great allowance is to be made for those who have never been warned of these things, and perhaps do not know that there is a word in the Bible which forbids costly apparel. But what is that to you? You have been warned over and over, yea, in the plainest manner possible. And what have you profited thereby? Do not you still dress like other people of the same fortune? Is not your dress as gay, as expensive as theirs who never had any such warning? as expensive as it would have been, if you had never heard a word said about it? O how will you answer this, when you and I stand together at the judgment-seat of Christ? Nay, have not many of you grown finer as fast as you have grown richer? As you increased in substance, have you not increased in dress? Witness the profusion of ribands, gauze, or linen about your heads! What have you profited then by bearing the reproach of Christ? by being called Methodists? Are you not as fashionably dressed as others of your rank that are no Methodists? Do you ask, "But may we not as well buy fashionable things as unfashionable?" I answer, Not if they give you a bold, immodest look, as those huge hats, bonnets, head-dresses do. And not if they cost more. "But I can afford it." O lay aside for ever that idle, nonsensical word! No Christian can afford to waste any part of the substance which God has entrusted him with. How long are you to stay here? May not you to-morrow, perhaps to-night, be summoned to arise and go hence, in order to give an account of this and all your talents to the Judge of quick and dead?

18. How then can it be, that, after so many warnings, you persist in the same folly? Is it not hence? There are still among you, some that neither profit themselves by all they hear, nor are willing that others should: And these, if any of you are almost persuaded to dress as Christians, reason, and rally, and laugh you out of it. O ye pretty triflers, I entreat you not to do the devil's work any longer! Whatever ye do yourselves, do not harden the hearts of others. And you that are of a better mind, avoid these tempters with all possible care; and if you come where any of them are, either beg them to be silent on the head, or quit the room.

19. Sixthly. The putting on of costly apparel is directly opposite to what the Apostle terms, "the hidden man of the heart;" that is, to the whole "image of God" wherein we were created, and which is stamped anew upon the heart of every Christian believer; - opposite to "the mind which was in Christ Jesus," and the whole nature of inward holiness. All the time you are studying this outward adorning, the whole inward work of the Spirit stands still; or, rather, goes back, though by very gentle and almost imperceptible degrees. Instead of growing more heavenly-minded, you are more and more earthly-minded. If you once had fellowship with the Father and the Son, it now gradually declines; and you insensibly sink deeper and deeper into the spirit of the world, - into foolish and hurtful desires, and grovelling appetites. All these evils, and a thousand more, spring from that one root - indulging yourself in costly apparel.

20. Why then does not everyone that either loves or fears God, flee from it, as from the face of a serpent? Why are you still so conformable to the irrational, sinful customs of a frantic world? Why do you still despise the express commandment of God uttered in the plainest terms? You see the light: Why do not you follow the light of your own mind? Your conscience tells you the truth: Why do you not obey the dictates of your own conscience?

21. You answer, "Why, universal custom is against me; and I know not how to stem the mighty torrent." Not only the profane, but the religious world, run violently the other way. Look into, I do not say, the theatres, but the churches, nay, and the meetings of every denomination; (except a few old-fashioned Quakers, or the people called Moravians;) look into the congregations, in London or elsewhere, of those that are styled Gospel Ministers; look into Northampton-Chapel; yea, into the Tabernacle, or the chapel in Tottenham-Court Road; nay, look into the chapel in West-Street, or that in the City-Road; look at the very people that sit under the pulpit, or by the side of it; and are not those that can afford it, (I can hardly refrain from doing them the honour of naming their names,) as fashionably adorned, as those of the same rank in other places?

22. This is a melancholy truth. I am ashamed of it: But I know not how to help it. I call heaven and earth to witness this day, that it is not my fault! The trumpet has not "given an uncertain sound," for near fifty years last past. O God! thou knowest I have borne a clear and faithful testimony. In print, in preaching, in meeting the society, I have not shunned to declare the whole counsel of God. I am therefore clear of the blood of those that will not hear. It lies upon their own head. 23. I warn you once more, in the name, and in the presence of God, that the number of those that rebel against God is no excuse for their rebellion. He hath expressly told us, "Thou shalt not follow the multitude to do evil." It was said of a great, good man, he Fear'd not, had Heaven decreed it, to have stood Adverse against a world, and singly good. Who of you desire to share in that glorious character? to stand adverse against a world? If millions condemn you, it will be enough that you are acquitted by God and your own conscience.

24. "Nay, I think," say some, "I could bear the contempt or reproach of all the world beside. I regard none but my own relations, those especially that are of my own household. My father, my mother, my brothers and sisters, (and perhaps one that is nearer than them all,) are teasing me continually." This is a trial indeed; such as very few can judge of, but those that bear it. "I have not strength to bear it." No, not of your own: Certainly you have not. But there is strength laid up for you on "One that is mighty!" His grace is sufficient for you; and he now sees your case, and is just ready to give it you. Meantime, remember his awful declaration, touching them that regard man more than God: "He that loveth father or mother, brother or sister, husband or wife, more than me, is not worthy of me."

25. But are there not some among you that did once renounce this conformity to the world, and dress, in every point, neat and plain, suitable to your profession? Why then did you not persevere therein? Why did you turn back from the good way? Did you contract an acquaintance, perhaps a friendship, with some that were still fond of dress? It is no wonder then that you was, sooner or later, moved to "measure back your steps to earth again." No less was to be expected, than that one sin would lead you on to another. It was one sin to contract a friendship with any that knew not God: For "know ye not that friendship with the world is enmity with God?" And this led you back into another, into that conformity to the world from which ye had clean escaped. But what are you to do now? Why, if you are wise, escape for your life: No delay: Look not behind you! Without loss of time, renounce the cause and the effect together! Now, to-day, before the heart is hardened by the deceitfulness of sin, cut off, at one stroke, that sinful friendship with the ungodly, and that sinful conformity to the world! Determine this day! Do not delay till to-morrow, lest you delay for ever. For God's sake, for your own soul's sake, fix your resolution now!

26. I conjure you all who have any regard for me, show me before I go hence, that I have not laboured, even in this respect, in vain, for near half a century. Let me see, before I die, a Methodist congregation, full as plain dressed as a Quaker congregation. Only be more consistent with yourselves. Let your dress be cheap as well as plain; otherwise you do but trifle with God, and me, and your own souls. I pray, let there be no costly silks among you, how grave soever they may be. Let there be no Quaker-linen, - proverbially so called, for their exquisite fineness; no Brussels lace, no elephantine hats or bonnets, - those scandals of female modesty. Be all of a piece, dressed from head to foot as persons professing godliness; professing to do every thing, small and great, with the single view of pleasing God.

27. Let not any of you who are rich in this world endeavour to excuse yourselves from this by talking nonsense. It is stark, staring nonsense to say, "Oh, I can afford this or that." If you have regard to common sense, let that silly word never come out of your mouth. No man living can afford to waste any part of what God has committed to his trust. None can afford to throw any part of that food and raiment into the sea, which was lodged with him on purpose to feed the hungry, and clothe the naked. And it is far worse than simple waste, to spend any part of it in gay or costly apparel. For this is no less than to turn wholesome food into deadly poison. It is giving so much money to poison both yourself and others, as far as your example spreads, with pride, vanity, anger, lust, love of the world, and a thousand "foolish and hurtful desires," which tend to "pierce them through with many sorrows." And is there no harm in all this? O God, arise and maintain thy own cause! Let not men or devils any longer put out our eyes, and lead us blindfold into the pit of destruction!

28. I beseech you, every man that is here present before God, every woman, young or old, married or single, yea, every child that knows good from evil, take this to yourself. Each of you, for one, take the Apostle's advice; at least, hinder not others from taking it. I beseech you, O ye parents, do not hinder your children from following their own convictions, even though you might think they would look prettier if they were adorned with such gewgaws as other children wear! I beseech you, O ye husbands, do not hinder your wives! You, O ye wives, do not hinder your husbands, either by word or deed, from acting just as they are persuaded in their own minds! Above all, I conjure you, ye half-Methodists, you that trim between us and the world, you that frequently, perhaps constantly, hear our preaching, but are in no farther connexion with us; yea, and all you that were once in full connexion with us, but are not so now; whatever ye do yourselves, do not say one word to hinder others from receiving and practising the advice which has been now given! Yet a little while, and we shall not need these poor coverings; for this corruptible body shall put on incorruption. Yet a few days hence, and this mortal body shall put on immortality. In the mean time, let this be our only care, "to put off the old man," - our old nature, - "which is corrupt," - which is altogether evil, - and to "put on the new man, which after God is created in righteousness and true holiness." In particular, "put on, as the elect of God, bowels of mercies, kindness, gentleness, longsuffering." Yea, to sum up all in one word, "put on Christ;" that "when he shall appear, ye may appear with him in glory."

The More Excellent Way "Covet earnestly the best gifts; And yet I show to you a more excellent way." 1 Cor. 12:31. 1. In the preceding verses, St. Paul has been speaking of the extraordinary gifts of the Holy Ghost; such as healing the sick, prophesying (in the proper sense of the word; that is, foretelling things to come), speaking with strange tongues, such as the speaker had never learned, and the miraculous interpretation of tongues. And these gifts the Apostle allows to be desirable; yea, he exhorts the Corinthians, at least the teachers among them (to whom chiefly, if not solely, they were wont to be given in the first ages of the Church,) to covet them earnestly, that thereby they might be qualified to be more useful either to Christians or heathens. "And yet," says he, "I show unto you a more excellent way;" far more desirable than all these put together, inasmuch as it will infallibly lead you to happiness both in this world and in the world to come; whereas you might have all those gifts, yea, in the highest degree, and yet be miserable both in time and eternity.

2. It does not appear that these extraordinary gifts of the Holy Ghost were common in the church for more than two or three centuries We seldom hear of them after that fatal period when the Emperor Constantine called himself a Christian, and from a vain imagination of promoting the Christian cause thereby heaped riches, and power, and honour, upon the Christians in general; but in particular upon the Christian clergy. From this time they almost totally ceased; very few instances of the kind were found. The cause of this was not (as has been vulgarly supposed,) "because there was no more occasion for them," because all the world was become Christian. This is a miserable mistake; not a twentieth part of it was then nominally Christian. The real cause was, "the love of many," almost of all Christians, so called, was "waxed cold." The Christians had no more of the Spirit of Christ than the other Heathens. The Son of Man, when he came to examine his Church, could hardly "find faith upon earth." This was the real cause why the extraordinary gifts of the Holy Ghost were no longer to be found in the Christian Church - because the Christians were turned Heathens again, and had only a dead form left.

3. However, I would not at present speak of these, of the extraordinary gifts of the Holy Ghost, but of the ordinary; and these likewise we may "covet earnestly," in order to be more useful in our generation. With this view we may covet "the gift of convincing speech," in order to "sound the unbelieving heart;" and the gift of persuasion, to move the affections, as well as enlighten the understanding. We may covet knowledge, both of the word and of the works of God, whether of providence or grace. We may desire a measure of that faith which, on particular occasions, wherein the glory of God or the happiness of men is nearly concerned, goes far beyond the power of natural causes. We may desire an easy elocution, a pleasing address, with resignation to the will of our Lord; yea, whatever would enable us, as we have opportunity, to be useful wherever we are. These gifts we may innocently desire: but there is "a more excellent way."

4. The way of love, - of loving all men for God's sake, of humble gentle, patient love, - is that which the Apostle so admirably describes in the ensuing chapter. And without this, he assures us, all eloquence, all knowledge, all faith, all works, and all sufferings, are of no more value in the sight of God than sounding brass or a rumbling cymbal, and are not of the least avail toward our eternal salvation. Without this, all we know, all we believe, all we do, all we suffer, will profit us nothing in the great day of accounts.

5. But at present I would take a different view of the text, and point out "a more excellent way" in another sense. It is the observation of an ancient writer, that there have been from the beginning two orders of Christians. The one lived an innocent life, conforming in all things, not sinful, to the customs and fashions of the world; doing many good works, abstaining from gross evils, and attending the ordinances of God. They endeavoured, in general, to have a conscience void of offence in their outward behaviour, but did not aim at any particular strictness, being in most things like their neighbours. The other sort of Christians not only abstained from all appearance of evil, were zealous of good works in every kind, and attended all the ordinances of God, but likewise used all diligence to attain the whole mind that was in Christ, and laboured to walk, in every point, as their beloved Master. In order to this they walked in a constant course of universal self-denial, trampling on every pleasure which they were not divinely conscious prepared them for taking pleasure in God. They took up their cross daily. They strove, they agonized without intermission, to enter in at the strait gate. This one thing they did, they spared no pains to arrive at the summit of Christian holiness; "leaving the first principles of the doctrine of Christ, to go on to perfection;" to "know all that love of God which passeth knowledge, and to be filled with all the fulness of God."

6. From long experience and observation I am inclined to think, that whoever finds redemption in the blood of Jesus, whoever is justified, has then the choice of walking in the higher or the lower path. I believe the Holy Spirit at that time sets before him "the more excellent way," and incites him to walk therein, to choose the narrowest path in the narrow way, to aspire after the heights and depths of holiness, - after the entire image of God. But if he does not accept this offer, he insensibly declines into the lower order of Christians. He still goes on in what may be called a good way, serving God in his degree, and finds mercy in the close of life, through the blood of the covenant. 7. I would be far from quenching the smoking flax, - from discouraging those that serve God in a low degree. But I could not wish them to stop here: I would encourage them to come up higher, without thundering hell and damnation in their ears, without condemning the way wherein they were, telling them it is the way that leads to destruction, I will endeavour to point out to them what is in every respect "a more excellent way."

8. Let it be well remembered, I do not affirm that all who do not walk in this way are in the high road to hell. But this much I must affirm, they will not have so high a place in heaven as they would have had if they had chosen the better part. And will this be a small loss, - the having so many fewer stars in your crown of glory? Will it be a little thing to have a lower place than you might have had in the kingdom of your Father? Certainly there will be no sorrow in heaven; there all tears will be wiped from our eyes; but if it were possible grief could enter there, we should grieve at that irreparable loss. Irreparable then, but not now. Now, by the grace of God, we may choose the "more excellent way." Let us now compare this, in a few particulars, with the way wherein most Christians walk.

I. To begin at the beginning of the day. It is the manner of the generality of Christians, if they are not obliged to work for their living, to rise, particularly in winter, at eight or nine in the morning after having lain in bed eight or nine, if not more hours. I do not say now (as I should have been very apt to do fifty years ago,) that all who indulge themselves in this manner are in the way to hell. But neither can I say they are in the way to heaven, denying themselves, and taking up their cross daily. Sure I am, there is "a more excellent way" to promote health both of body and mind. From an observation of more than sixty years, I have learned, that men in health require, at an average, from six to seven hours' sleep, and healthy women a little more, from seven to eight, in four-and-twenty hours. I know this quantity of sleep to be most advantageous to the body as well as the soul. It is preferable to any medicine which I have known, both for preventing and removing nervous disorders. It is, therefore, undoubtedly the most excellent way, in defiance of fashion and custom, to take just so much sleep as experience proves our nature to require; seeing this is indisputably most conducive both to bodily and spiritual health. And why should not you walk in this way?

Because it is difficult? Nay, with men it is impossible. But all things are possible with God; and by his grace all things will be possible to you. Only continue instant in prayer, and you will find this not only possible, but easy: Yea, and it will be far easier to rise early constantly, than to do it sometimes. But then you must begin at the right end; if you rise early, you must sleep early. Impose it upon yourself, unless when something extraordinary occurs, to go to bed at a fixed hour. Then the difficulty of it will soon be over; but the advantage of it will remain for ever.

II. The generality of Christians, as soon as they rise, are accustomed to use some kind of prayer; and probably to use the same form still which they learned when they were eight or ten years old. Now I do not condemn those who proceed thus (though many do,) as mocking God; though they have used the same form, without any variation, for twenty or thirty years together. But surely there is "a more excellent way" of ordering our private devotions. What if you were to follow the advice given by that great and good man, Mr. Law, on this subject? Consider both your outward and inward state, and vary your prayers accordingly. For instance: Suppose your outward state is prosperous; suppose you are in a state of health, ease, and plenty, having your lot cast among kind relations, good neighbours, and agreeable friends, that love you and you them; then your outward state manifestly calls for praise and thanksgiving to God. On the other hand, if you are in a state of adversity; if God has laid trouble upon your loins; if you are in poverty, in want, in outward distress; if you are in any imminent danger; if you are in pain and sickness; then you are clearly called to pour out your soul before God in such prayer as is suited to your circumstances. In like manner you may suit your devotions to your inward state, the present state of your mind.

Is your soul in heaviness, either from a sense of sin, or through manifold temptations? Then let your prayer consist of such confessions, petitions, and supplications, as are agreeable to your distressed situation of mind. On the contrary, is your soul in peace? Are you rejoicing in God? Are his consolations not small with you? Then say, with the Psalmist: "Thou art my God, and I will love thee: Thou art my God, and I will praise thee." You may, likewise, when you have time, add to your other devotions a little reading and meditation, and perhaps a psalm of praise, - the natural effusion of a thankful heart. You must certainly see that this is "a more excellent way" than the poor dry form which you used before.

III. 1. The generality of Christians, after using some prayer, usually apply themselves to the business of their calling. Every man that has any pretence to be a Christian will not fail to do this; seeing it is impossible that an idle man can be a good man, - sloth being inconsistent with religion. But with what view? For what end do you undertake and follow your worldly business? "To provide things necessary for myself and my family." It is a good answer as far as it goes; but it does not go far enough. For a Turk or a Heathen goes so far, - does his work for the very same ends. But a Christian may go abundantly farther: His end in all his labour is, to please God; to do, not his own will, but the will of him that sent him into the world, - for this very purpose, to do the will of God on earth as angels do in heaven. He works for eternity. He "labours not for the meat that perisheth," (this is the smallest part of his motive,) "but for that which endureth to everlasting life." And is not this "a more excellent way?"