Sermons on Several Occasions

12. But beside the invisible and the eternal world, which are not seen, which are discoverable only by faith, there is a whole system of things which are not seen, which cannot be discerned by any of our outward senses. I mean, the spiritual world, understanding thereby the kingdom of God in the soul of man. "Eye hath not seen, nor ear heard this; neither can it enter into the heart of man to conceive the things of" this interior kingdom, unless God revealed them by his Spirit. The Holy Spirit prepares us for his inward kingdom, by removing the veil from our heart, and enabling us to know ourselves as we are known of him; by "convincing us of sin," of our evil nature, our evil tempers, and our evil words and actions; all of which cannot but partake of the corruption of the heart from which they spring. He then convinces us of the desert of our sins; so that our mouth is stopped, and we are constrained to plead guilty before God. At the same time, we "receive the spirit of bondage unto fear;" fear of the wrath God, fear of the punishment which we have deserved; and, above all, fear of death, lest it should consign us over to eternal death. Souls that are thus convinced feel they are so fast in prison that they cannot get forth. They feel themselves at once altogether sinful, altogether guilty, and altogether helpless. But all this conviction implies a species of faith, being "an evidence of things not seen;" nor indeed possible to be seen or known, till God reveals them unto us.

13. But still let it be carefully observed, (for it is a point of no small importance,) that this faith is only the faith of a servant, and not the faith of a son. Because this is a point which many do not clearly understand, I will endeavour to make it a little plainer. The faith of a servant implies a divine evidence of the invisible and the eternal world; yea, and an evidence of the spiritual world, so far as it can exist without living experience. Whoever has attained this, the faith of a servant, "feareth God and escheweth evil;" or, as it is expressed by St. Peter, "feareth God and worketh righteousness." In consequence of which he is in a degree, as the Apostle observes, "accepted with Him." Elsewhere he is described in those words: "He that feareth God, and keepeth his commandments." Even one who has gone thus far in religion, who obeys God out of fear, is not in any wise to be despised; seeing "the fear of the Lord is the beginning of wisdom." Nevertheless he should be exhorted not to stop there; not to rest till he attains the adoption of sons; till he obeys out of love, which is the privilege of all the children of God.

14. Exhort him to press on, by all possible means, till he passes "from faith to faith;" from the faith of a servant to the faith of a son; from the spirit of bondage unto fear, to the spirit of childlike love: He will then have "Christ revealed in his heart," enabling him to testify, "The life that I now live in the flesh I live by faith in the Son of God, who loved me, and gave himself for me," - the proper voice of a child of God. He will then be "born of God," inwardly changed by the mighty power of God, from "an earthly, sensual, devilish" mind, to "the mind which was in Christ Jesus." He will experience what St. Paul means by those remarkable words to the Galatians, "Ye are the sons of God by faith; and because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." "He that believeth," as a son, (as St. John observes) "hath the witness in himself." "The Spirit itself witnesses with his spirit that he is a child of God." "The love of God is shed abroad in his heart by the Holy Ghost which is given unto him."

15. But many doubts and fears may still remain, even in a child of God, while he is weak in faith; while he is in the number of those whom St. Paul terms "babes in Christ." But when his faith is strengthened, when he receives faith's abiding impression, realizing things to come; when he has received the abiding witness of the Spirit, doubts and fears vanish away. He then enjoys the plerophory, or "full assurance, of faith;" excluding all doubt, and all "fear that hath torment." To those whom he styles young men, St. John says, "I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one." These, the Apostle observes in the other verse, had "the word of God abiding in them." It may not improbably mean "the pardoning word," the word which spake all their sins forgiven. In consequence of which, they have the consciousness of the divine favour, without any intermission.

16. To these more especially we may apply the exhortation of the Apostle Paul: "Leaving the first principles of the doctrine of Christ," namely, repentance and faith, "let us go on unto perfection." But in what sense are we to "leave those principles? Not absolutely; for we are to retain both one and the other, the knowledge of ourselves and the knowledge of God, unto our lives' end: But only comparatively; not fixing, as we did at first, our whole attention upon them; thinking and talking perpetually of nothing else, but either repentance or faith. But what is the "perfection" here spoken of? It is not only a deliverance from doubts and fears, but from sin; from all inward as well as outward sin; from evil desires and evil tempers, as well as from evil words and works. Yea, and it is not only a negative blessing, a deliverance from all evil dispositions implied in that expression, "I will circumcise thy heart;" but a positive one likewise; even the planting all good dispositions in their place; clearly implied in that other expression, "To love the Lord your God with all your heart, and with all your soul."

17. These are they to whom the Apostle John gives the venerable title of Fathers, who "have known him that is from the beginning;" the eternal Three-One God. One of these expresses himself thus: "I bear about with me an experimental verity and a plenitude of the presence of the ever-blessed Trinity." And those who are fathers in Christ, generally, though I believe not always, enjoy the plerophory, or "full assurance of hope;" having no more doubt of reigning with him in glory than if they already saw him coming in the clouds of heaven. But this does not prevent their continually increasing in the knowledge and love of God. While they "rejoice evermore, pray without ceasing, and in everything give thanks," they pray in particular, that they may never cease to watch, to deny themselves, to take up their cross daily, to fight the good fight of faith; and against the world, the devil, and their own manifold infirmities; till they are able to "comprehend, with all saints, what is the length, and breadth, and height, and depth, and to know that love of Christ which passeth knowledge;" yea, to "be filled with all the fullness of God." Yarm, June 11, 1788.

On the Omnipresence of God "Do not I fill heaven and earth? saith the Lord." Jer. 23:24. 1. How strongly and beautifully do these words express the omnipresence of God! And can there be in the whole compass of nature a more sublime subject? Can there be any more worthy the consideration of every rational creature? Is there any more necessary to be considered, and to be understood, so far as our poor faculties will admit? How many excellent purposes may it answer! What deep instruction may it convey to all the children of men! And more directly to the children of God.

2. How is it then that so little has been wrote on so sublime and useful a subject? It is true that some of our most eminent writers have occasionally touched upon it, and have several strong and beautiful reflections which were naturally suggested by it. But which of them has published a regular treatise, or so much as a sermon, upon the head? Perhaps many were conscious of their inability to do justice to so vast a subject. It is possible, there may some such lie hid in the voluminous writings of the last century. But if they are hid even in their own country, if they are already buried in oblivion, it is the same, for any use they are of, as if they had never been wrote. 3. What seems to be wanting still, for general use, is a plain discourse on the omnipresence or ubiquity of God. First, in some manner explaining and proving that glorious truth, "God is in this, and every place;" and Then, applying it to the consciences of all thinking men, in a few practical inferences.

I. 1. Accordingly, I will endeavour, by the assistance of his Spirit, first a little to explain the omnipresence of God; to show how we are to understand this glorious truth, "God is in this, and every place. The Psalmist, you may remember, speaks strongly and beautifully upon it in the hundred and thirty-ninth Psalm; observing in the most exact order, First, "God is in this place;" and Then, "God is in every place." He observes, First, "Thou art about my bed, and about my path, and spiest out all my ways." (Ps. 139:3.) "Thou hast fashioned me behind and before, and laid thine hand upon me." (Ps. 139:5) Although the manner thereof he could not explain; how it was he could not tell. "Such knowledge," says he, "is too wonderful for me: I cannot attain unto it." (Ps. 139:6) He next observes, in the most lively and affecting manner, that God is in every place. "Whither shall I go then from thy Spirit, or whither shall I go from thy presence? If I climb up into heaven, thou art there; if I go down to hell, thou art there also.'(Ps. 139:7, 8.) If I could ascend, speaking after the manner of men, to the highest part of the universe, or could I descend to the lowest point, thou art alike present both in one and the other. "If I should take the wings of the morning, and remain in the uttermost parts of the sea; even there thy hand would lead me," - thy power and thy presence would be before me, - "and thy right hand would hold me,' seeing thou art equally in the length and breadth, and in the height and depth of the universe. Indeed thy presence and knowledge not only reach the utmost bounds of creation; but

Thine omnipresent sight, Even to the pathless realms extends Of uncreated night. In a word, there is no point of space, whether within or without the bounds of creation, where God is not. 2. Indeed, this subject is far too vast to be comprehended by the narrow limits of human understanding. We can only say, The great God, the eternal, the almighty Spirit, is as unbounded in his presence as in his duration and power. In condescension, indeed, to our weak understanding, he is said to dwell in heaven: but, strictly speaking, the heaven of heavens cannot contain him; but he is in every part of his dominion. The universal God dwelleth in universal space; so that we may say, Hail, Father! whose creating call Unnumber'd worlds attend! Jehovah, comprehending all, Whom none can comprehend!

3. If we may dare attempt the illustrating this a little farther, what is the space occupied by a grain of sand, compared to that space which is occupied by the starry heavens? It is as a cipher; it is nothing; it vanishes away in the comparison. What is it, then, to the whole expanse of space, to which the whole creation is infinitely less than a grain of sand? And yet this space, to which the whole creation bears no proportion at all, is infinitely less in comparison of the great God than a grain of sand, yea, a millionth part of it, bears to that whole space.

II. 1. This seems to be the plain meaning of those solemn words which God speaks of himself: "Do not I fill heaven and earth?" And these sufficiently prove his omnipresence; which may be farther proved from this consideration: God acts everywhere, and, therefore, is everywhere; for it is an utter impossibility that any being, created or uncreated, should work where it is not. God acts in heaven, in earth, and under the earth, throughout the whole compass of his creation; by sustaining all things, without which everything would in an instant sink into its primitive nothing; by governing all, every moment superintending everything that he has made; strongly and sweetly influencing all, and yet without destroying the liberty of his rational creatures. The very Heathens acknowledged that the great God governs the large and conspicuous parts of the universe; that he regulates the motions of the heavenly bodies, of the sun, moon, and stars; that he is Totam Mens agitans molem, et magno se corpore miscens: The all-informing soul, That fills, pervades and actuates the whole.

But they had no conception of his having a regard to the least things as well as the greatest; of his presiding over all that he has made, and governing atoms as well as worlds. This we could not have known unless it had pleased God to reveal it unto us himself. Had he not himself told us so, we should not have dared to think that "not a sparrow falleth to the ground, without the will of our Father which is in heaven;" and much less affirm, that "even the very hairs of our head are all numbered!" 2. This comfortable truth, that "God filleth heaven and earth," we learn also from the Psalm above recited: "If I climb up into heaven, thou art there; if I go down to hell, thou art there also. If I take the wings of the morning, and remain in the uttermost parts of the sea; even there thy hand shall lead me." The plain meaning is, If I remove to any distance whatever, thou art there; thou still besettest me, and layest thine hand upon me. Let me flee to any conceivable or inconceivable distance; above, beneath, or on any side;, it makes no difference; thou art still equally there: In thee I still "live, and move, and have my being."

3. And where no creature is, still God is there. The presence or absence of any or all creatures makes no difference with regard to him. He is equally in all, or without all. Many have been the disputes among philosophers whether there be any such thing as empty space in the universe; and it is now generally supposed that all space is full. Perhaps it cannot be proved that all space is filled with matter. But the Heathen himself will bear us witness, Jovis omnia plena: "All things are full of God." Yea, and space exists beyond the bounds of creation (for creation must have bounds, seeing nothing is boundless, nothing can be, but the great Creator), even that space cannot exclude Him who fills the heaven and the earth.

4. Just equivalent to this is the expression of the Apostle: (Eph. 1:23, not, as some have strangely supposed, concerning the Church, but concerning the Head of it:) "The fullness of him that filleth all in all;" ta panta en pasin, literally translated, +all things in all things;" - the strongest expression of universality which can possibly be conceived. It necessarily includes the last and the greatest of all things that exist. So that if any expression could be stronger, it would be stronger than even that - the "filling heaven and earth." 5. Indeed this very expression, "Do not I fill heaven and earth?" (the question being equal to the strongest affirmation), implies the clearest assertion of God's being present everywhere and filling all space; for it is well known, the Hebrew phrase "heaven and earth," includes the whole universe; the whole extent of space, created or uncreated, and all that is therein.

6. Nay, and we cannot believe the omnipotence of God, unless we believe his omnipresence; for, seeing, as was observed before, nothing can act where it is not, - if there were any space where God was not present, he would not be able to do anything there. Therefore, to deny the omnipresence of God implies, likewise, the denial of his omnipotence. To set bounds to the one is undoubtedly to set bounds to the other also. 7. Indeed, wherever we suppose him not to be, there we suppose all his attributes to be in vain. He cannot exercise there either his justice or mercy, either his power or wisdom. In extra-mundane space, (so to speak,) where we suppose God not to be present, we must, of course, suppose him to have no duration; but as it is supposed to be beyond the bounds of the creation, so it is beyond the bounds of the Creator's power. Such is the blasphemous absurdity which is implied in this supposition.

8. But to all that is or can be said of the omnipresence of God, the world has one grand objection: They cannot see him. And this is really at the root of all their other objections. This our blessed Lord observed long ago: "Whom the world cannot receive, because they see him not." But is it not easy to reply, "Can you see the wind?" You cannot. But do you therefore deny its existence, or its presence? You say, "No; for I can perceive it by my other senses." But by which of your senses do you perceive your soul? Surely you do not deny either the existence or the presence of this! And yet it is not the object of your sight, or of any of your other senses. Suffice it then to consider that God is a Spirit, as is our soul also. Consequently, "him no man hath seen, or can see," with eyes of flesh and blood.

III. 1. But allowing that God is here, as in every place, that he is "about our bed, and about our path;" that he "besets us behind and before, and lays his hand upon us;" what inference should we draw from hence? What use should we make of this awful consideration? Is it not meet and right to humble ourselves before the eyes of his Majesty? Should we not labour continually to acknowledge his presence, "with reverence and godly fear?" not indeed with the fear of devils, that believe and tremble, but with fear of angels, with something similar to that which is felt by the inhabitants of heaven, when Dark with excessive bright his skirts appear, Yet dazzles heaven, that brightest seraphim Approach not, but with both wings veil their eyes.

2. Secondly. If you believe that God is about your bed, and about your path, and spieth out all your ways, then take care not to do the least thing, not to speak the least word, not to indulge the least thought, which you have reason to think would offend him. Suppose that a messenger of God, an angel, be now standing at your right hand, and fixing his eyes upon you, would you not take care to abstain from every word or action that you knew would offend him? Yea, suppose one of your mortal fellow-servants, suppose only a holy man stood by you, would not you be extremely cautious how you conducted yourself, both in word and action? How much more cautious ought you to be when you know that not a holy man, not an angel of God, but God himself, the Holy One "that inhabiteth eternity," is inspecting your heart, your tongue, your hand, every moment; and that he himself will surely bring you into judgment for all you think, and speak, and act under the sun!

3. In particular: If there is not a word in your tongue, not a syllable you speak, but he "knoweth it altogether;" how exact should you be in "setting a watch before your mouth, and in keeping the door of your lips!" How wary does it behove you to be in all your conversation; being forewarned by your Judge, that "by your words you shall be justified, or by your words you shall be condemned!" How cautious, lest "any corrupt communication," any uncharitable, yea, or unprofitable discourse, should "proceed out of your mouth;" instead of "that which is good to the use of edifying, and meet to minister grace to the hearers!"

4. Yea, if God sees our hearts as well as our hands, and in all places; if he understandeth our thoughts long before they are clothed with words, how earnestly should we urge that petition, "Search me, O Lord, and prove me; try out my reins and my heart; look well if there be any way of wickedness in me, and lead me in the way everlasting!" Yea, how needful is it to work together with him, in "keeping our hearts with all diligence," till he hath "cast down imaginations," evil reasonings, "and everything that exalteth itself against the knowledge of God, and brought into captivity every thought to the obedience of Christ!"

5. On the other hand, if you are already listed under the great Captain of your salvation, seeing you are continually under the eye of your Captain, how zealous and active should you be to "fight the good fight of faith, and lay hold on eternal life;" "to endure hardship, as good soldiers of Jesus Christ;" to use all diligence, to "war a good warfare," and to do whatever is acceptable in his sight! How studious should you be to approve all your ways to his all-seeing eyes; that he may say to your hearts, what he will proclaim aloud in the great assembly of men and angels, "Well done, good and faithful servants!"

6. In order to attain these glorious ends, spare no pains to preserve always a deep, a continual, a lively, and a joyful sense of his gracious presence. Never forget his comprehensive word to the great father of the faithful: "I am the Almighty" (rather, the All-sufficient) "God; walk before me, and be thou perfect!" Cheerfully expect that He, before whom you stand, will ever guide you with his eye, will support you by his guardian hand, will keep you from all evil, and "when you have suffered a while, [he] will make you perfect, will stablish, strengthen, and settle you;" and then "preserve you unblameable, unto the coming of our Lord Jesus Christ!" Portsmouth, August 12, 1788

The Rich Man and Lazarus "If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead." Luke 16:31. 1. How strange a paradox is this! How contrary to the common apprehension of men! Who is so confirmed in unbelief as not to think, "If one came to me from the dead, I should be effectually persuaded to repent?" But this passage affords us a more strange saying: (Luke 16:13:) "Ye cannot serve God and mammon." "No! Why not? Why cannot we serve both?" will a true servant of mammon say. Accordingly, the Pharisees, who supposed they served God, and did cordially serve mammon, derided him: exemykterizon. A word expressive of the deepest contempt. But he said, (Luke 16:15, ) "Ye are they who justify yourselves before men; but God knoweth your hearts: And that which is highly esteemed among men, is (very commonly) an abomination before God:" A terrible proof of which our Lord subjoins in the remaining part of the chapter.

2. But is the subsequent account merely a parable, or a real history? It has been believed by many, and roundly asserted, to be a mere parable, because of one or two circumstances therein, which are not easy to be accounted for. In particular, it is hard to conceive, how a person in hell could hold conversation with one in paradise. But, admitting we cannot account for this, will it overbalance an express assertion of our Lord: "There was," says our Lord, "a certain rich man." - Was there not? Did such a man never exist? "And there was a certain beggar named Lazarus."- -Was there, or was there not? Is it not bold enough, positively to deny what our blessed Lord positively affirms? Therefore, we cannot reasonably doubt, but the whole narration, with all its circumstances, is exactly true. And Theophylact (one of the ancient commentators on the Scriptures) observes upon the text, that, "according to the tradition of the Jews, Lazarus lived at Jerusalem." I purpose, with God's assistance, First, to explain this history; Secondly, to apply it; and, Thirdly, to prove the truth of that weighty sentence with which it is concluded, namely, "If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead."

I. 1. And, First, I will endeavour, with God's assistance, to explain this history. "There was a certain rich man;" and, doubtless, on that very account, highly esteemed among men, - "who was clothed in purple and fine linen;" and, consequently, esteemed the more highly, both as appearing suitably to his fortune, and as an encourager of trade; - "and fared sumptuously every day." Here was another reason for his being highly esteemed, - his hospitality and generosity, - both by those who frequently sat at his table, and the tradesmen that furnished it.

2. "And there was a certain beggar;" one in the lowest line of human infamy; "named Lazarus," according to the Greek termination; in Hebrew, Eleazer. From his name we may gather, that he was of no mean family, although this branch of it was, at present, so reduced. It is probable he was well known in the city; and it was no scandal to him to be named. - "Who was laid at his gate;" although no pleasing spectacle; so that one might wonder he was suffered to lie there; - "full of sores;" of running ulcers; - "and desiring to be fed with the crumbs which fell from the rich man's table." So the complicated affliction of poverty, pain, and want of bread, lay upon him at once! But it does not appear that any creature took the least notice of the despicable wretch! Only "the dogs came and licked his sores:" All the comfort which this world afforded him!

3. But see the change! "The beggar died:" Here ended poverty and pain: - "And was carried by angels;" nobler servants than any that attended the rich man; - "into Abraham's bosom:" - So the Jews commonly termed what our blessed Lord styles paradise; the place "where the wicked cease from troubling, and where the weary are at rest;" the receptacle of holy souls, from death to the resurrection. It is, indeed, very generally supposed, that the souls of good men, as soon as they are discharged from the body, go directly to heaven; but this opinion has not the least foundation in the oracles of God: On the contrary, our Lord says to Mary, after the resurrection, "Touch me not; for I am not yet ascended to my Father" in heaven. But he had been in paradise, according to his promise to the penitent thief: "This day shalt thou be with me in paradise." Hence, it is plain, that paradise is not heaven. It is indeed (if we may be allowed the expression) the antechamber of heaven, where the souls of the righteous remain till, after the general judgment, they are received into glory.

4. But see the scene change again! "The rich man also died." - What! must rich men also die? Must they fall "like one of the people?" Is there no help? A rich man in London, some years ago, when the physician told him he must die, gnashed his teeth, and clenched his fist, and cried out vehemently, "God, God, I won't die!' But he died with the very words in his mouth. - "And was buried;" doubtless, with pomp enough, suitably to his quality; although we do not find that there was then, in all the world, that exquisite instance of human folly, that senseless, cruel mockery of a poor putrifying carcass, what we term lying in state!

5. And in hell he lifted up his eyes." - O, what a change! How is the mighty fallen! But the word which is here rendered hell does not always mean the place of the damned. It is, literally, the invisible world; and is of very wide extent, including the receptacle of separate spirits, whether good or bad. But here it evidently means, that region of hades where the souls of wicked men reside, as appears from the following words, "Being in torment;" - "in order," say some, "to atone for the sins committed while in the body, as well as to purify the soul from all its inherent sin." Just so, the eminent heathen poet, near two thousand years ago: - Necesse est Multa diu concreta modis inolescere miris, Ergo exercentur poenis - - Aliae panduntur inanes Suspensae ad ventos: Aliis sub gurgite vasto Infectum eluitur scelus, aut exuritur igni. [This quotation from Virgil (Aeneid vi.737-742) is thus translated by Pitt: "Ev'n when those bodies are to death resign'd, Some old inherent spots are left behind; A sullying tincture of corporeal stains Deep in the substance of the soul remains. Thus are her splendours dimm'd, and crusted o'er With those dark vices that she knew before. For this the souls a various penance pay,

To purge the taint of former crimes away. Some in the sweeping breezes are refined, And hung on high to whiten in the wind: Some cleanse their stains beneath the gushing streams, And some rise glorious from the searching flames." - Edit.] See the near resemblance between the ancient and the modern purgatory! Only in the ancient, the heathen purgatory, both fire, water, and air, were employed in expiating sin, and purifying the soul; whereas in the mystic purgatory, fire alone is supposed sufficient both to purge and expiate. Vain hope! No suffering, but that of Christ, has any power to expiate sin; and no fire, but that of love, can purify the soul, either in time or in eternity.

6. "He seeth Abraham afar off." - Far, indeed! as far as from hell to paradise! Perhaps, "ten-fold the length of this terrene." But how could this be? I cannot tell: But it is by no means incredible. For who knows "how far an angel kens," or a spirit divested of flesh and blood? - "And Lazarus in his bosom." It is well known that, in the ancient feasts among the Jews, as well as the Romans, the guests did not sit down at the table, as it is now the custom to do; but lay on couches, each having a pillow at his left side, on which he supported his elbow; and he that sat next him, on the right side, was said to lie in his bosom. It was in this sense that the Apostle John lay in his Master's bosom. Accordingly, the expression of Lazarus lying in Abraham's bosom implies that he was in the highest place of honour and happiness.

7. "And he cried, and said, Father Abraham, have mercy on me." - Thou fool! what can Abraham do? What can any creature, yea, all the creation do, to break the bars of the bottomless pit? Whoever would escape from the place of torment, let him cry to God, the Father of mercy! Nay, but the time is past! Justice now takes place, and rejoices over mercy! - "And send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame!" How exceeding modest a request is this! He does not say, "That he may take me out of this flame." He does not ask, "That he may bring me a cup of water, or as much as he might hold in the palm of his hand;" but barely, "That he may dip" were it but "the tip of his finger in water, and cool my tongue." No! It cannot be! No mercy can enter within the shades of hell!

8. "But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented." Perhaps these words may supply us with an answer to an important question: How came this rich man to be in hell? It does not appear that he was a wicked man, in the common sense of the word; that he was a drunkard, a common swearer, a Sabbath-breaker, or that he lived in any known sin. It is probable he was a Pharisee; and as such was, in all the outward parts of religion, blameless. How then did he come into "the place of torment?" If there was no other reason to be assigned, there is a sufficient one implied in those words, ("he that hath ears to hear, let him hear!") "Thou in thy lifetime receivedst thy good things;" - the things which thou hadst chosen for thy happiness. Thou hadst set thy affection on things beneath: And thou hadst thy reward: Thou didst receive the portion which thou hadst chosen, and canst have no portion above. "And likewise Lazarus evil things." Not his evil things; for he did not choose them. But they were chosen for him by the wise providence of God: And "now he is comforted, while thou art tormented."

9. "But beside all this, there is a great gulf fixed:" - A great chasm, a vast vacuity Can any tell us what this is? What is the nature, what are the bounds, of it? Nay, none of the children of men; none but an inhabitant of the invisible world. - "So that they who would pass from hence to you cannot; neither can they pass to us, that would come from thence." Undoubtedly a disembodied spirit could pass through any space whatever. But the will of God, determining that none should go across that gulf, is a bound which no creature can pass.

10. Then he said, "I pray thee therefore, father, that thou wouldst send him to my father's house; for I have five brethren; that he may testify unto them, lest they also come into this place of torment." (Luke 16:27, 28.) Two entirely different motives have been assigned for this extraordinary request. Some ascribe it wholly to self-love, to a fear of the bitter reproaches which, he might easily suppose, his brethren would pour upon him, if, in consequence of his example, and perhaps advice, they came to the same place of torment. Others have imputed it to a nobler motive. They suppose, as the misery of the wicked will not be complete till the day of judgment, so neither will their wickedness. Consequently, they believe that, till that time, they may retain some sparks of natural affection; and they, not improbably, imagine that this may have occasioned his desire to prevent their sharing his own torment.

11. "Abraham saith unto him, They have Moses and the Prophets: let them hear them." (Luke 16:29.) "And he said, Nay, father Abraham; but if one went to them from the dead, they will repent." Who would not be of the same opinion? Might not any one reasonably suppose that a message solemnly delivered by one that came from the dead must have an irresistible force? Who would not think, "I myself could not possibly withstand such a preacher of repentance?" II. This I conceive to be the meaning of the words. I will now endeavour, with the help of God, to apply them. And I beseech you, brethren. while I am doing this, "to suffer the word of exhortation." The more closely these things are applied to your souls, the more ye may profit thereby.

1. "There was a certain rich man:" - And it is no more sinful to be rich than to be poor. But it is dangerous beyond expression. Therefore, I remind all of you that are of this number, that have the conveniences of life, and something over that ye walk upon slippery ground. Ye continually tread on snares and deaths. Ye are every moment on the verge of hell! "It is easier for a camel to go through the eye of a needle, than for you to enter in the kingdom of heaven." - "Who was clothed in purple and fine linen." And some may have a plea for this. Our Lord mentions them that "dwell in kings' houses," as wearing gorgeous, that is, splendid, apparel, and does not blame them for it. But certainly this is no plea for any that do not dwell in kings' houses. Let all of them, therefore, beware how they follow his example who is "lifting up his eyes in hell!" Let us follow the advice of the Apostle, being "adorned with good works, and with the ornament of a meek and quiet spirit."

2. "He fared sumptuously every day." - Reconcile this with religion who can. I know how plausibly the prophets of smooth things can talk in favour of hospitality; of making our friends welcome: of keeping a handsome table, to do honour to religion; of promoting trade, and the like. But God is not mocked: He will not be put off with such pretences as these. Whoever thou art that sharest in the sin of this rich man, were it no other than "faring sumptuously every day," thou shalt as surely be a sharer in his punishment, except thou repent, as if thou wert already crying for a drop of water to cool thy tongue!

3. "And there was a certain beggar named Lazarus, who was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table." (Luke 16:20, 21.) But it seems both the rich man and his guests were too religious to relieve common beggars! - a sin of which pious Mr. H. so earnestly warns his readers; and an admonition of the same kind I have read on the gate of the good city of Winchester! I wish the gentlemen who placed it there had seen a little circumstance which occurred some years since. At Epworth, in Lincolnshire, the town where I was born, a beggar came to a house in the market-place, and begged a morsel of bread, saying she was very hungry. The master bid her be gone, for a lazy jade. She called at a second, and begged a little small beer, saying she was very thirsty. She had much the same answer. At a third door she begged a little water; saying she was very faint. But this man also was too conscientious to encourage common beggars. The boys, seeing a ragged creature turned from door to door, began to pelt her with snow-balls. She looked up, lay down, and died! Would you wish to be the

man who refused that poor wretch a morsel of bread, or a cup of water? - "Moreover the dogs came and licked his sores:" Being more compassionate than their master. - "And it came to pass, that the beggar died, and was carried of angels into Abraham's bosom." Hear this, all ye that are poor in this world. Ye that, many times, have not food to eat, or raiment to put on; ye that have not a place where to lay your head, unless it be a cold garret, or a foul and damp cellar! Ye are now reduced to "solicit the cold hand of charity." Yet lift up your load; it shall not always be thus. I love you, I pity you, I admire you, when "in patience ye possess your souls." Yet I cannot help you. But there is One that can, - the Father of the fatherless, and the Husband of the widow. "The poor crieth unto the Lord; and he heareth him, and delivereth him out of all his troubles." Yet a little while, if ye truly turn to him, his angels shall carry you into Abraham's bosom. There ye shall "hunger no more, and thirst no more;" ye shall feel no more sorrow or pain; but "the Lamb shall wipe away all tears from your

eyes, and lead you forth beside fountains of living waters."

4. But see, the scene is changed! "The rich man also died." What? In spite of his riches? Probably sooner than he desired. For how just is that word, "O death, how bitter art thou to a man that is at rest in the midst of his possessions!" However, if that would be a comfort, "he was buried." But how little did it signify, whether he was laid under a lofty monument, or among Graves with bending osier bound, That nameless heave the crumbled ground! And what followed? "In hell he lifted his eyes." This, it is certain, ye need not do. God does not require it of you: "He willeth not that any should perish." Ye cannot, unless by your own wilful choice, - intruding into those regions of woe, which God did not prepare for you, but for "the devil and his angels."

5. See the scene change again! "He seeth Abraham afar off, and Lazarus in his bosom." And he knew him; although, perhaps, he had only cast a glance at him while he "lay at his gates." Is any of you in doubt whether we shall know one another in the other world? Here your doubts may receive a full solution. If a soul in hell knew Lazarus in paradise, as far off as he was, certainly those that are together in paradise will perfectly know each other. 6. "And he cried, and said, Father Abraham, have mercy upon me!" - I do not remember, in all the Bible, any prayer made to a saint, but this. And if we observe who made it, - a man in hell, - and with what success, we shall hardly wish to follow the precedent. O let us cry for mercy to God, not to man! And it is our wisdom to cry now, while we are in the land of mercy; otherwise it will be too late! - "I am tormented in this flame!" Tormented, observe, not purified. Vain hope, that fire can purify a spirit! As well might you expect water to cleanse the soul, as fire. God forbid that you or I should make the trial!

7. And "Abraham said, Son, remember:" - Mark, how Abraham accosts a damned spirit: And shall we behave with less tenderness to any of the children of God, "because they are not of our opinion?" - "Thou in thy lifetime receivedst thy good things." O, beware it be not your case! Are not the things of the world "thy good things?" - the chief objects of thy desire and pursuit? Are they not thy chief joy? If so, thou art in a very dangerous state; in the very condition which Dives was in upon earth! Do not then dream that all is well, because thou art "highly esteemed among men;" because thou doest no harm, or doest much good, or attendest all the ordinances of God. What is all this, if thy soul cleaves to the dust; if thy heart is in the world; if thou lovest the creature more than the Creator? 8. How striking are the next words! "Beside all this, between us and you there is a great gulf fixed; so that they who would pass from us to you cannot; neither can they pass to us, that would come from thence." This was the text which occasioned the epitaph on a right honourable infidel and gamester: - Here lies a dicer; long in doubt

If death could kill the soul, or not: Here ends his doubtfulness; at last Convinced; - but, ah! the die is cast! But, blessed be God, your die is not cast yet. You are not passed the great gulf, but have it still in your power to choose whether you will be attended by angels or fiends when your soul quits its earthly mansion. Now stretch out your hand to eternal life or eternal death! And God says, "Be it unto thee even as thou wilt!"

9. Being repulsed in this, he makes another request: "I pray thee, send him to my father's house; for I have five brethren; that he may testify to them." It is not impossible that other unhappy spirits may wish well to the relations they have left behind them. But this is the accepted time for them, as well as for us. Let us then address them ourselves; and let us beg our living friends to give us all the help they can, without waiting for assistance from the inhabitants of another world. Let us earnestly exhort them to use the helps they have; to "hear Moses and the Prophets." We are indeed apt to think, like that unhappy spirit, "If one went to them from the dead, they will repent." "But Abraham said, If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead." III. 1. I am, in the Third place, to prove the truth of this weighty sentence; which I will do, First, briefly, and then more at large.

And, First, to express the matter briefly: It is certain that no human spirit, while it is in the body, can persuade another to repent; can work in him an entire change, both of heart and life; a change from universal wickedness, to universal holiness. And suppose that spirit discharged from the body, it is no more able to do this than it was before: No power less than that which created it at first can create any soul anew. No angel, much less any human spirit, whether in the body or out of the body, can bring one soul "from darkness to light, and from the power of Satan unto God." It might very possibly fright him to death, or to the belief of any speculative truth; but it could not frighten him into spiritual life. God alone can raise those that are "dead in trespasses and sins."

2. In order to prove more at large, that if men "hear not Moses and the Prophets, neither will they be" effectually "persuaded" to repent, "though one rose from the dead," I will propose a case of this kind, with all the advantages that can be conceived. Suppose, then, one that does not "hear Moses and the Prophets," that does not believe the Scripture to be of God, to be fast asleep in his bed, and suddenly to awake while the clock was just striking one. He is surprised to observe the chamber as light as if it were noon-day. He looks up, and sees one whom he perfectly knew standing at his bed-side. Though a little surprised at first, he quickly recollects himself, and has the courage to ask, "Are not you my friend, who died at such a time?" He answers, "I am. I am come from God, with a message to you. You have often wished you could see one risen from the dead; and said, then you would repent. You have your wish; and I am ordered to inform you, you are seeking death in the error of your life. If you die in the state you are in now, you will die eternally. I warn you, in His name, that the Scriptures are the real word of God; that from the moment you die, you will be remarkably happy, or unspeakably miserable; that you cannot be happy hereafter, unless you are holy here; which cannot be, unless you are born again. Receive this call from God! Eternity is at hand. Repent, and believe the gospel!" Having spoken these words, he vanishes away; and the room is dark as it was before.

3. One may easily believe, it would be impossible for him not to be convinced for the present. He would sleep no more that night; and would, as soon as possible, tell his family what he had seen and heard. Not content with this, he would be impatient to tell it to his former companions. And, probably, observing the earnestness with which he spoke, they would not then contradict him. They would say to each other, "Give him time to cool; then he will be a reasonable man again."

4. Now, it is constantly found, that impressions made on the memory gradually decay; that they grow weaker and weaker in process of time, and the traces of them fainter and fainter. So it must be in this case; which his companions observing, would not fail to seize the opportunity. They would speak to this effect: "It was a strange account you gave us some time since; the more so, because we know you to be a sensible man, and not inclined to enthusiasm. But, perhaps, you have not fully considered, how difficult it is, in some cases, to distinguish our dreams from our waking thoughts. Has anyone yet been able to find out an infallible criterion between them? Is it not then possible, that you may have been asleep when this lively impression was made on your mind?" When he had been brought to think, possibly it might be a dream; they would soon persuade him, probably it was so; and not long after, to believe, it certainly was a dream. So little would it avail, that one came from the dead!

5. It could not be expected to be otherwise. For what was the effect which was wrought upon him? (1.) He was exceedingly frightened: (2.) This fright made way for a deeper conviction of the truth then declared: But (3.) his heart was not changed. None but the Almighty could effect this. Therefore (4.) the bias of his soul was still set the wrong way; he still loved the world, and, consequently, wished that the Scripture was not true. How easily then, as the fright wore off, would he again believe what he wished! The conclusion then is plain and undeniable. If men "hear not Moses and the Prophets, neither will they be persuaded" to repent and believe the gospel, "though one rose from the dead." 6. We may add one consideration more, which brings the matter to a full issue. Before, or about the same time, that Lazarus was carried into Abraham's bosom, another Lazarus, the brother of Martha and Mary, was actually raised from the dead. But were even those who believed the fact persuaded to repent? So far from it, that "they took counsel to kill Lazarus," as well as his Master! Away then with the fond imagination, that those who "hear not Moses and the Prophets, would be persuaded, though on from the dead!"

7. From the whole we may draw this general conclusion. That standing revelation is the best means of rational conviction; far preferable to any of those extraordinary means which some imagine would be more effectual. It is therefore our wisdom to avail ourselves of this; to make full use of it; so that it may be a lantern to our feet, and a light in all our paths. Let us take care that our whole heart and life be conformable thereto; that it be the constant rule of all our tempers, all our words, and all our actions. So shall we preserve in all things the testimony of a good conscience toward God; and when our course is finished, we too shall be "carried by angels into Abraham's bosom." Birmingham, March 25, 1788.

The Difference Between Walking by Sight, and Walking by Faith "We walk by faith, not by sight." 2 Cor. 5:7. 1. How short is this description of real Christians! And yet how exceeding full! It comprehends, it sums up, the whole experience of those that are truly such, from the time they are born of God till they remove into Abraham's bosom. For, who are the we that are here spoken of? All that are true Christian believers. I say Christian, not Jewish, believers. All that are not only servants, but children, of God. All that have "the Spirit of adoption, crying in their hearts, Abba, Father." All that have "the Spirit of God witnessing with their spirits, that they are the sons of God." 2. All these, and these alone, can say, "We walk by faith, and not by sight." But before we can possibly "walk by faith," we must live by faith, and not by sight. And to all real Christians our Lord saith, "Because I live, ye live also:" Ye live a life which the world, whether learned or unlearned, "know not of." "You that," like the world, "were dead in trespasses and sins, hath he quickened," and made alive; given you new senses, - spiritual senses, - "senses exercised to discern spiritual good and evil."

3. In order thoroughly to understand this important truth, it may be proper to consider the whole matter. All the children of men that are not born of God "walk by sight," having no higher principle. By sight, that is, by sense; a part being put for the whole; the sight for all the senses; the rather, because it is more noble and more extensive than any, or all the rest. There are but few objects which we can discern by the three inferior senses of taste, smell, and feeling; and none of these can take any cognizance of its object, unless it be brought into a direct contact with it. Hearing, it is true, has a larger sphere of action, and gives us some knowledge of things that are distant. But how small is that distance, suppose it were fifty or a hundred miles, compared to that between the earth and the sun! And what is even this in comparison of the distance of the sun and moon and the fixed stars! Yet the sight continually takes knowledge of objects even at this amazing distance.

4. By sight we take knowledge of the visible world, from the surface of the earth to the region of the fixed stars. But what is the world visible to us, but "a speck of creation," compared to the whole universe? to the invisible world? - that part of the creation which we cannot see at all, by reason of its distance; in the place of which, through the imperfection of our senses, we are presented with an universal blank. 5. But beside these innumerable objects which we cannot see by reason of their distance, have we not sufficient ground to believe that there are innumerable others of too delicate a nature to be discerned by any of our senses? Do not all men of unprejudiced reason allow the same thing, (the small number of Materialists, or Atheists, I cannot term men of reason,) that there is an invisible world, naturally such, as well as a visible one? But which of our senses is fine enough to take the least knowledge of this? We can no more perceive any part of this by our sight, than by our feeling. Should we allow, with the ancient poet that, Millions of spiritual creatures walk the earth Unseen, both when we wake, and when we sleep;

should we allow, that the great Spirit, the Father of all, filleth both heaven and earth; yet is the finest of our senses utterly incapable of perceiving either Him or them. 6. All our external senses are evidently adapted to this external, visible world. They are designed to serve us only while we sojourn here, - while we dwell in these houses of clay. They have nothing to do with the invisible world; they are not adapted to it. And they can take no more cognizance of the eternal, than of the invisible world; although we are as fully assured of the existence of this, as of anything in the present world. We cannot think death puts a period to our being. The body indeed returns to dust; but the soul, being of a nobler nature, is not affected thereby. There is, therefore, an eternal world, of what kind soever it be. But how shall we attain the knowledge of this? What will teach us to draw aside the veil "that hangs twixt mortal and immortal being?" We all know, "the vast, the unbounded prospect lies before us;" but we are not constrained to add, "Yet clouds, alas! and darkness rest upon it."

7. The most excellent of our senses, it is undeniably plain, can give us no assistance herein. And what can our boasted reason do? It is now universally allowed, Nihil est in intellectu quod non fuit prius in sensu: "Nothing is in the understanding, which was not first perceived by some of the senses." Consequently, the understanding, having here nothing to work upon, can afford us no help at all. So that, in spite of all the information we can gain, either from sense or reason, both the invisible and eternal world are unknown to all that "walk by sight."

8. But is there no help? Must they remain in total darkness concerning the invisible and the eternal world? We cannot affirm this: Even the Heathens did not all remain in total darkness concerning them. Some few rays of light have, in all ages and nations, gleamed through the shade. Some light they derived from various fountains touching the invisible world. "The heavens declared the glory of God," though not to their outward sight: "The firmament showed," to the eyes of their understanding, the existence of their Maker. From the creation they inferred the being of a Creator, powerful and wise, just and merciful. And hence they concluded, there must be an eternal world, a future state, to commence after the present; wherein the justice of God in punishing wicked men, and his mercy in rewarding the righteous, will be openly and undeniably displayed in the sight of all intelligent creatures.

9. We may likewise reasonably suppose, that some traces of knowledge, both with regard to the invisible and the eternal world, were delivered down from Noah and his children, both to their immediate and remote descendants. And however these were obscured or disguised by the addition of numberless fables, yet something of truth was still mingled with them, and these streaks of light prevented utter darkness. Add to this, that God never, in any age or nation, "left himself" quite "without a witness" in the hearts of men; but while he "gave them rain and fruitful seasons," imparted some imperfect knowledge of the Giver. "He is the true Light that" still, in some degree, "enlighteneth every man that cometh into the world."

10. But all these lights put together availed no farther than to produce a faint twilight. It gave them, even the most enlightened of them, no elegchos, no demonstration, no demonstrative conviction, either of the invisible or of the eternal world. Our philosophical poet justly terms Socrates, "The wisest of all moral men;" that is, of all that were not favoured with Divine Revelation. Yet what evidence had he of another world, when he addressed those that had condemned him to death? - "And now, O ye judges, ye are going to live, and I am going to die. Which of these is best, God knows; but I suppose no man does." Alas! What a confession is this! Is this all the evidence that poor dying Socrates had either of an invisible or an eternal world? And yet even this is preferable to the light of the great and good Emperor Adrian. Remember, ye modern Heathens, and copy after his pathetic address to his parting soul. For fear I should puzzle you with Latin, I give it you in Prior's fine translation: - Poor, little, pretty, fluttering thing, Must we no longer live together? And dost thou prune thy trembling wing, To take the flight, thou know'st not whither? Thy pleasing vein, thy humorous folly, Lies all neglected, all forgot!

And pensive, wavering, melancholy, Thou hop'st and fear'st, thou know'st not what. 11. "Thou know'st not what!" True, there was no knowledge of what was to be hoped or feared after death, till "the Sun of Righteousness" arose to dispel all their vain conjectures, and "brought life and immortality," that is, immortal life, "to light, through the Gospel." Then (and not till then, unless in some rare instances) God revealed, unveiled the invisible world. He then revealed himself to the children of men. "The Father revealed the Son" in their hearts; and the Son revealed the Father. He that of old time "commanded light to shine out of darkness shined in their hearts, and enlightened them with the knowledge of the glory of God, in the face of Jesus Christ." 12. It is where sense can be of no farther use, that faith comes in to our help; it is the grand desideratum; it does what none of the senses can; no, not with all the helps that art hath invented. All our instruments, however improved by the skill and labour of so many succeeding ages, do not enable us to make the least discovery of these unknown regions. They barely serve the occasions for which they were formed in the present visible world.

13. How different is the case, how vast the pre-eminence, of them that "walk by faith!" God, having "opened the eyes of their understanding," pours divine light into their soul; whereby they are enabled to "see Him that is invisible," to see God and the things of God. What their "eye had not seen, nor their ear heard neither had it entered into their heart to conceive," God from time to time reveals to them, by the "unction of the Holy One, which teacheth them of all things." Having "entered into the holiest by the blood of Jesus," by that "new and living way," and being joined unto "the general assembly and church of the first-born, and unto God the Judge of all, and Jesus the Mediator of the New Covenant," - each of these can say, "I live not, but Christ liveth in me;" [Gal. 2:20] I now live that life which "is hid with Christ in God;" "and when Christ, who is my life, shall appear, then I shall likewise appear with him in glory."

14. They that live by faith, walk by faith. But what is implied in this? They regulate all their judgments concerning good and evil, not with reference to visible and temporal things, but to things invisible and eternal. They think visible things to be of small value, because they pass away like a dream; but, on the contrary, they account invisible things to be of high value, because they will never pass away. Whatever is invisible is eternal; the things that are not seen, do not perish. So the Apostle: "The things that are seen are temporal; but the things that are not seen are eternal." Therefore, they that "walk by faith" do not desire the "things which are seen;" neither are they the object of their pursuit. They "set their affections on things above, not on things on the earth." They seek only the things which are "where Jesus sitteth at the right hand of God." Because they know, "the things that are seen are temporal," passing away like a shadow, therefore they "look not at them;" they desire them not; they account them as nothing; but "they look at the things which are not seen, that are eternal," that never pass away. By these they form their judgment of all things. They judge them to be good or evil, as they promote or hinder their welfare, not in time, but in eternity. They weigh whatever occurs in this balance: "What influence has it on my eternal state?" They regulate all their tempers and passions, all their desires, joys, and fears, by this standard. They regulate all their thoughts and designs, all their words and actions, so as to prepare them for that invisible and eternal world to which they are shortly going. They do not dwell, but only sojourn here; not looking upon earth as their home, but only

Travelling through Immanuel's ground, To fairer worlds on high.

15. Brethren, are you of this number, who are now here before God? Do you see "Him that is invisible?" Have you faith, living faith, the faith of a child? Can you say, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me"? Do you "walk by faith?" Observe the question. I do not ask, whether you curse, or swear, or profane the Sabbath, or live in any outward sin. I do not ask, whether you do good, more or less; or attend all the ordinances of God. But, suppose you are blameless in all these respects, I ask, in the name of God, by what standard do you judge of the value of things? by the visible or the invisible world? Bring the matter to an issue in a single instance. Which do you judge best, - that your son should be a pious cobbler, or a profane lord? Which appears to you most eligible, - that your daughter should be a child of God, and walk on foot, or a child of the devil, and ride in a coach-and-six? When the question is concerning marrying your daughter, if you consider her body more than her soul, take knowledge of yourself: You are in the way to hell, and not to heaven; for you walk by sight, and not by faith. I do not ask, whether you live in any outward sin or neglect;

but, do you seek in the general tenor of your life, "the things that are above," or the things that are below? Do you "set your affection on things above," or on "things of the earth?" If on the latter, you are as surely in the way of destruction, as a thief or a common drunkard. My dear friends, let every man, every woman among you, deal honestly with yourselves. Ask your own heart, "What am I seeking day by day? What am I desiring? What am I pursuing? earth or heaven? the things that are seen, or the things that are not seen?" What is your object, God or the world? As the Lord liveth, if the world is your object, still all your religion is vain.

16. See then, my dear brethren, that from this time, at least, ye choose the better part. Let your judgment of all the things round about you be according to the real value of things, with a reference to the invisible and eternal world. See that ye judge everything fit to be pursued or shunned, according to the influence it will have on your eternal state. See that your affections, your desire, your joy, your hope, be set, not on transient objects, not on things that fly as a shadow, that pass away like a dream; but on those that are incapable of change, that are incorruptible and fade not away; those that remain the same, when heaven and earth "flee away, and there is no place found for them." See that in all you think, speak, or do, the eye of your soul be single, fixed on "Him that is invisible," and "the glories that shall be revealed." Then shall "your whole body be full of light:" Your whole soul shall enjoy the light of God's countenance; and you shall continually see the light of the glorious love of God "in the face of Jesus Christ."

17. See, in particular, that all your "desire be unto him, and unto the remembrance of his name." Beware of "foolish and hurtful desires;" such as arise from any visible or temporal thing. All these St. John warns us of, under that general term "love of the world." [1 John 2:15] It is not so much to men of the world, as to the children of God, he gives that important direction: "Love not the world, neither the things of the world." Give no place to "the desire of the flesh," - the gratification of the outward senses, whether of the taste, or any other. Give no place to "the desire of the eye," - the internal sense, or imagination, - by gratifying it, either by grand things, or beautiful, or uncommon. Give no place to "the pride of life," - the desire of wealth, of pomp, or of the honour that cometh of men. St. John confirms this advice by a consideration parallel to that observation which St. Paul had made to the Corinthians: "For the world and the fashion of it passeth away." [1 John 2:16, 17] "The fashion of it" - all worldly objects, business, pleasures, cares, whatever now attracts our regard or attention - "passeth away," - is in the very act of passing, and will return no more. Therefore desire none of these fleeting things, but that glory which "abideth for ever."

18. Observe well: This is religion, and this alone; this alone is true Christian religion; not this or that opinion, or system of opinions, be they ever so true, ever so scriptural. It is true, this is commonly called faith. But those who suppose it to be religion are given up to a strong delusion to believe a lie, and if they suppose it to be a sure passport to heaven are in the high road to hell. Observe well: Religion is not harmlessness; which a careful observer of mankind properly terms hellish harmlessness, as it sends thousands to the bottomless pit. It is not morality; excellent as that is, when it is built on a right foundation, - loving faith; but when otherwise, it is of no value in the sight of God. It is not formality, - the most exact observance of all the ordinances of God. This, too, unless it be built on the right foundation, is no more pleasing to God, than "the cutting off a dog's neck." No: Religion is no less than living in eternity, and walking in eternity; and hereby walking in the love of God and man, in lowliness, meekness, and resignation. This, and this alone, is that "life which is hid with Christ in God." He alone who experiences this "dwells in God, and God in him." This alone is setting the crown upon Christ's head, and doing his "will on earth as it is done in heaven."

19. It will easily be observed, that this is the very thing that men of the world call enthusiasm, - a word just fit for their purpose, because no man can tell either the meaning or even the derivation of it. If it has any determinate sense, it means a species of religious madness. Hence, when you speak your experience, they immediately cry out, "Much religion hath made thee mad." And all that you experience, either of the invisible or of the eternal world, they suppose to be only the waking dreams of a heated imagination. It cannot be otherwise, when men born blind take upon them to reason concerning light and colours. They will readily pronounce those to be insane who affirm the existence of those things whereof they have no conception.

20. From all that has been said, it may be seen, with the utmost clearness, what is the nature of that fashionable thing called dissipation. He that hath ears to hear, let him hear! It is the very quintessence of Atheism; it is artificial, added to natural, ungodliness. It is the art of forgetting God, of being altogether "without God in the world;" the art of excluding him, if not out of the world he has created, yet out of the minds of all his intelligent creatures. It is a total studied inattention to the whole invisible and eternal world; more especially to death, the gate of eternity, and to the important consequences of death, - heaven and hell!

21. This is the real nature of dissipation. And is it so harmless a thing as it is usually thought? It is one of the choicest instruments of destroying immortal spirits that was ever forged in the magazines of hell. It has been the means of plunging myriads of souls, that might have enjoyed the glory of God, into the everlasting fire prepared for the devil and his angels. It blots out all religion at one stroke, and levels man with the beasts that perish. All ye that fear God, flee from dissipation! Dread and abhor the very name of it! Labour to have God in all your thoughts, to have eternity ever in your eye! "Look" continually, "not at the things that are seen, but at the things which are not seen." Let your hearts be fixed there, where "Christ sitteth at the right hand of God!" that whensoever he calleth you, "an entrance may be ministered unto you abundantly into his everlasting kingdom!" London, December 30, 1788

The Unity of the Divine Being "There is one God." Mark 12:32. 1. And as there is one God, so there is one religion and one happiness for all men. God never intended there should be any more; and it is not possible there should. Indeed, in another sense, as the Apostle observes, "there are gods many, and lords many." All the heathen nations had their gods; and many, whole shoals of them. And generally, the more polished they were, the more gods they heaped up to themselves. But to us, to all that are favoured with the Christian Revelation, "there is but one God;" who declares himself, "Is there any God besides me? There is none; I know not any."

2. But who can search out this God to perfection? None of the creatures that he has made. Only some of his attributes he hath been pleased to reveal to us in his word. Hence we learn that God is an eternal Being. "His goings forth are from everlasting," and will continue to everlasting. As he ever was, so he ever will be; as there was no beginning of his existence, so there will be no end. This is universally allowed to be contained in his very name, Jehovah; which the Apostle John accordingly renders, "He that was, and that is, and that is to come." Perhaps it would be as proper to say, "He is from everlasting to everlasting." 3. Nearly allied to the eternity of God, is his omnipresence. As he exists through infinite duration, so he cannot but exist through infinite space; according to his own question, equivalent to the strongest assertion, - "Do not I fill heaven and earth? saith the Lord;" (heaven and earth in the Hebrew idiom, implying the whole universe;) which, therefore, according to his own declaration, is filled with his presence.

4. This one, eternal, omnipresent Being is likewise all- perfect. He has, from eternity to eternity, all the perfections and infinitely more than it ever did or ever can enter into the heart of man to conceive; yea, infinitely more than the angels in heaven can conceive; These perfections we usually term, the attributes of God. 5. And he is omnipotent, as well as omnipresent; there can be no more bounds to his power, than to his presence. He "hath a mighty arm; strong is his hand, and high is his right hand." He doeth whatsoever pleaseth him, in the heavens, the earth, the sea, and in all deep places. With men we know many things are impossible, but not with God: With him "all things are possible." Whensoever he willeth, to do is present with him.

6. The omniscience of God is a clear and necessary consequence of his omnipresence. If he is present in every part of the universe, he cannot but know whatever is, or is done there; according to the word of St. James, "Known unto God are all his works," and the works of every creature, "from the beginning" of the world; or rather, as the phrase literally implies, "from eternity." His eyes are not only "over all the earth, beholding the evil and the good;" but likewise over the whole creation, yea, and the paths of uncreated night. Is there any difference between his knowledge and his wisdom? If there be, is not his knowledge the more general term, (at least, according to our weak conceptions.) and his wisdom a particular branch of it; namely, the knowing the end of everything that exists, and the means of applying it to that end.

7. Holiness is another of the attributes of the almighty, all-wise God. He is infinitely distant from every touch of evil. He "is light; and in him is no darkness at all." He is a God of unblemished justice and truth; but above all is his mercy. This we may easily learn from that beautiful passage in the thirty- third and fourth chapters of Exodus: "And Moses said, I beseech thee, show me thy glory. And the Lord descended in the cloud, and proclaimed the name of the Lord, - The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, and forgiving iniquity and transgression and sin."

8. This God is a Spirit; not having such a body, such parts or passions, as men have. It was the opinion both of the ancient Jews and the ancient Christians, that He alone is a pure Spirit, totally separate from all matter; whereas they supposed all other spirits, even the highest angels, even cherubim and seraphim, to dwell in material vehicles, though of an exceeding light and subtile substance. At that point of duration which the infinite wisdom of God saw to be most proper, for reasons which lie hid in the abyss of his own understanding, not to be fathomed by any finite mind, God "called into being all that is;" created the heavens and the earth, together with all that they contain. "All things were created by him, and without him was not any thing made that was made." He created man, in particular, after his own image, to be "a picture of his own eternity." When he had raised man from the dust of the earth, he breathed into him an immortal spirit. Hence he is peculiarly called, "The Father of our spirits;" yea, "The Father of the spirits of all flesh."

9. He "made all things," as the wise man observes, "for himself;" "for his glory they were created." Not "as if he needed anything;" seeing "he giveth to all life, and breath, and all things." He made all things to be happy. He made man to be happy in Himself. He is the proper centre of spirits; for whom every created spirit was made. So true is that well-known saying of the ancient Fathers: Fecisti nos ad te: et irrequietum est cor nostrum, donec requiescat in te: "Thou has made us for thyself; and our heart cannot rest, till it resteth in thee."

10. This observation gives us a clear answer to that question in the Assembly's Catechism: "For what end did God create man?" The answer is, "To glorify and enjoy him for ever." This is undoubtedly true; but is it quite clear, especially to men of ordinary capacities? Do the generality of common people understand that expression, "To glorify God?" No; no more than they understand Greek. And it is altogether above the capacity of children; to whom we can scare ever speak plain enough. Now, is not this the very principle that should be inculcated upon every human creature, - "You are made to be happy in God," as soon as ever reason dawns? Should not every parent, as soon as a child begins to talk, or to run alone, say something of this kind: "See! what is that which shines so over your head? That we call the sun. See, how bright it is! Feel how it warms you! It makes the grass to spring, and everything to grow. But God made the sun. The sun could not shine, nor warm, nor do any good without him." In this plain and familiar way a wise parent might, many times in a day, say something of God; particularly insisting, "He made you; and he made you to be happy in him; and nothing else can make you happy." We cannot press this too soon. If you say, "Nay, but they cannot understand you when they are so young;" I answer, No; nor when they are fifty years old, unless God opens their understanding: And can he not do this at any age?

11. Indeed, this should be pressed on every human creature, young and old, the more earnestly and diligently, because so exceeding few, even of those that are called Christians, seem to know anything about it. Many indeed think of being happy with God in heaven; but the being happy in God on earth never entered into their thoughts. The less so, because from the time they come into the world, they are surrounded with idols. Such, in turns, are all "the things that are seen," (whereas God is not seen,) which all promise an happiness independent of God. Indeed, it is true that, Upright both in heart and will We by our God were made; But we turn'd from good to ill, And o'er the creatures stray'd; Multiplied our wandering thought, Which first was fix'd on God alone; In ten thousand objects sought The bliss we lost in one.

12. These idols, these rivals of God, are innumerable; but they may be nearly reduced to three parts. First. Objects of sense; such as gratify one or more of our outward senses. These excite the first kind of "love of the world," which St. John terms, "the desire of the flesh." Secondly. Objects of the imagination; things that gratify our fancy, by their grandeur, beauty, or novelty. All these make us fair promises of happiness, and thereby prevent our seeking it in God. This the Apostle terms, "the desire of the eyes;" whereby, chiefly, the imagination is gratified. They are, Thirdly, what St. John calls, "the pride of life." He seems to mean honour, wealth, and whatever directly tends to engender pride.

13. But suppose we were guarded against all these, are there not other idols which we have need to be apprehensive of; and idols, therefore, the more dangerous, because we suspect no danger from them? For is there any danger to be feared from our friends and relations; from the mutual endearments of husbands and wives, or of parents and children? Ought we not to bear a very tender affection to them? Ought we not to love them only less than God? Yea, and is there not a tender affection due to those whom God has made profitable to our souls? Are we not commanded to "esteem them very highly in love for their work's sake?" All this is unquestionably true; and this very thing makes the difficulty. Who is sufficient for this? - to go far enough herein, and no farther? to love them enough, and not too much? Can we love a wife, a child, a friend, well enough, without loving the creature more than the creator? Who is able to follow the caution which St. Paul gives to the Christians at Thessalonica? (1 Thess. 4:5.)

14. I wish that weighty passage (so strangely disguised in our translation) were duly considered: "Let every one of you know how to possess his vessel," his wife, "in sanctification and honour;" so as neither to dishonour God nor himself; nor to obstruct, but further, holiness. St. Paul goes on, me en pathei epithymias, which we render, Not in the lust of concupiscence, (What is this? It gives the english reader no conception at all. pathos means any violent or impetuous affection. epithymia is desire. By the two words the Apostle undoubtedly means vehement and impetuous affections,) - "as the Gentiles who know not God," and so may naturally seek happiness in a creature.

15. If, by the grace of God, we have avoided or forsaken all these idols, there is still one more dangerous than all the rest; that is, religion. It will easily be conceived, I mean false religion; that is, any religion which does not imply the giving of the heart to God. Such is, First, a religion of opinions; or what is called orthodoxy. Into this snare fall thousands of those who profess to hold "salvation by faith;" indeed, all of those who, by faith, mean only a system of Arminian or Calvinian opinions. Such is, Secondly, a religion of forms; of barely outward worship, how constantly soever performed; yea, though we attend the Church Service every day, and the Lord's Supper every Sunday. Such is, Thirdly, a religion of works; of seeking the favour of God by doing good to men. Such is, Lastly, a religion of Atheism; that is, every religion whereof God is not laid for the foundation. In a word, a religion wherein "God in Christ, reconciling the world unto himself," is not the Alpha and Omega, the beginning and the end, the first and the last point.

16. True religion is right tempers towards God and man. It is, in two words, gratitude and benevolence; gratitude to our Creator and supreme Benefactor, and benevolence to our fellow creatures. In other words, it is the loving God with all our heart, and our neighbour as ourselves.

17. It is in consequence of our knowing God loves us, that we love him, and love our neighbour as ourselves. Gratitude towards our Creator cannot but produce benevolence to our fellow creatures. The love of Christ constrains us, not only to be harmless, to do no ill to our neighbour, but to be useful, to be "zealous of good works;" "as we have time, to do good unto all men;" and to be patterns to all of true, genuine morality; of justice, mercy, and truth. This is religion, and this is happiness; the happiness for which we were made. This begins when we begin to know God, by the teaching of his own Spirit. As soon as the Father of spirits reveals his Son in our hearts, and the Son reveals his Father, the love of God is shed abroad in our hearts; then, and not till then, we are happy. We are happy, first, in the consciousness of his favour, which indeed is better than life itself; next, in the constant communion with the Father, and with his Son Jesus Christ; then, in all the heavenly tempers which he hath wrought in us by his Spirit; again, in the testimony of his Spirit, that all our works please him; and, lastly, in the testimony of our own spirits, that "in simplicity and godly sincerity we have had our conversation in the world." Standing fast in this liberty from sin and sorrow, wherewith Christ hath made them free, real Christians "rejoice evermore, pray without ceasing, and in everything give thanks." And their happiness still increases as they "grow up into the measure of the stature of the fullness of Christ."

18. But how little is this religion experienced, or even thought of, in the Christian world! On the contrary, what reason have we to take up the lamentation of a dying saint, (Mr. Haliburton, of St. Andrew's in Scotland,) "O Sirs, I am afraid a kind of rational religion is more and more prevailing amongst us; a religion that has nothing of Christ belonging to it; nay, that has not only nothing of Christ, but nothing of God in it!" And indeed how generally does this prevail, not only among professed infidels, but also among those who call themselves Christians; who profess to believe the Bible to be the word of God! Thus our own countryman, Mr. Wollaston, in that elaborate work, "The Religion of Nature Delineated," presents us with a complete system of religion, without anything of God about it; without being beholden, in any degree, to either the Jewish or Christian revelation. Thus Monsieur Burlomachi, of Geneva, in his curious "Treatise on the Law of Nature," does not make any more use of the Bible than if he had never seen it. And thus the late Professor Hutcheson, of Glasgow, (a stranger writer than either of the other,) is so far from grounding virtue on either the fear or the love of God, that he quite shuts God out of the question; not scrupling to declare, in express terms, that a regard to God is inconsistent with virtue; insomuch that, if in doing a beneficent action you expect God to reward it, the virtue of the action is lost: It is then not a virtuous but a selfish action.

19. Perhaps, indeed, there are not many who carry the matter to so great a length. But how great is the number of those who, allowing religion to consist of two branches, - our duty to God, and our duty to our neighbour, - entirely forget the first part, and put the second part for the whole, - for the entire duty of man! Thus almost all men of letters, both in England, France, Germany, yea, and all the civilized countries of Europe, extol humanity to the skies, as the very essence of religion. To this the great triumvirate, Rousseau, Voltaire, and David Hume, have contributed all their labours, sparing no pains to establish a religion which should stand on its own foundation, independent on any revelation whatever; yea, not supposing even the being of a God. So leaving Him, if he has any being, to himself, they have found out both a religion and a happiness which have no relation at all to God, nor any dependence upon him.

20. It is no wonder that this religion should grow fashionable, and spread far and wide in the world. But call it humanity, virtue, morality, or what you please, it is neither better nor worse than Atheism. Men hereby wilfully and designedly put asunder what God has joined, - the duties of the first and the second table. It is separating the love of our neighbour from the love of God. It is a plausible way of thrusting God out of the world he has made. They can do the business without him; and so either drop him entirely, not considering him at all, or suppose that since He gave things their beginning, And set this whirligig a-spinning, he has not concerned himself with these trifles, but let every thing take its own course.

21. On the contrary, we have the fullest evidence that the eternal, omnipresent, almighty, all-wise Spirit, as he created all things, so he continually superintends whatever he has created. He governs all, not only to the bounds of creation, but through the utmost extent of space; and not only through the short time that is measured by the earth and sun, but from everlasting to everlasting. We know that as all nature, so all religion, and all happiness, depend on him; and we know that whoever teach to seek happiness without him are monsters, and the pests of society.

22. But after all the vain attempts of learned or unlearned men, it will be found, as there is but one God, so there is but one happiness, and one religion. And both of these centre in God. Both by Scripture and by experience we know that an unholy, and therefore an unhappy, man, seeking rest, but finding none, is sooner or later convinced that sin is the ground of his misery; and cries out of the deep to Him that is able to save, "God be merciful to me a sinner!" It is not long before he finds "redemption in the blood of Jesus, even the forgiveness of sins." Then "the Father reveals his Son" in his heart; and he "calls Jesus, Lord, by the Holy Ghost." And then the love of God is "shed abroad in his heart by the Holy Spirit which is given unto him." From this principle springs real, disinterested benevolence to all mankind; making him humble, meek, gentle to all men, easy to be entreated, - to be convinced of what is right, and persuaded to what is good; inviolably patient, with a thankful acquiescence in every step of his adorable providence. This is religion, even the whole mind which was also in Christ Jesus. And has any man the insolence or the stupidity to deny that this is happiness; yea, that it

Yields more of happiness below Than victors in a triumph know? 23. There can be no doubt but from this love to God and man a suitable conversation will follow. His "communication," that is, discourse, will "be always in grace, seasoned with salt, and meet to minister grace to the hearers." He will always "open his mouth with wisdom, and there will be in his tongue the law of kindness." Hence his affectionate words will "distil as the dew, and as the rain upon the tender herb." And men will know, it is not he only that speaks, but the Spirit of the Father that speaketh in him. His actions will spring from the same source with his words; even from the abundance of a loving heart. And while all these aim at the glory of God, and tend to this one point, whatever he does, he may truly say, - End of my every action thou, In all things thee I see: Accept my hallow'd labour now, I do it as to thee!

24. He to whom this character belongs, and he alone, is a Christian. To him the one, eternal, omnipresent, all-perfect Spirit, is the "Alpha and Omega, the first and the last;" not his Creator only, but his Sustainer, his Preserver, his Governor; yea, his Father, his Savior, Sanctifier, and Comforter. This God is his God, and his All, in time and in eternity. It is the benevolence springing from this root which is pure and undefiled religion. But if it be built on any other foundation, as it is of no avail in the sight of God, so it brings no real, solid, permanent happiness to man, but leaves him still a poor, dry, indigent, and dissatisfied creature.

25. Let all therefore that desire to please God condescend to be taught of God, and take care to walk in that path which God himself hath appointed. Beware of taking half of this religion for the whole; but take both parts of it together. And see that you begin where God himself begins: "Thou shalt have no other gods before me." Is not this the first, our Lord himself being the Judge, as well as the great, commandment? First, therefore, see that ye love God; next, your neighbour, - every child of man. From this fountain let every temper, every affection, every passion flow. So shall that "mind be in you which was also in Christ Jesus." Let all your thoughts, words, and actions spring from this! So shall you "inherit the kingdom prepared for you from the beginning of the world." Preached at DUBLIN, April 9, 1789.

The Ministerial Office "No man taketh this honour unto himself but he that is called of God, as was Aaron." Hebrews 5:4. 1. There are exceeding few texts of Holy Scripture which have been more frequently urged than this against laymen, that are neither Priests nor Deacons, and yet take upon them to preach. Many have asked, "How dare any take this honour to himself, unless he be called of God, as was Aaron?'" And a pious and sensible clergyman some years ago published a sermon on these words, wherein he endeavours to show that it is not enough to be inwardly called of God to preach, as many imagine themselves to be, unless they are outwardly called by men sent of God for that purpose, as Aaron was called of God by Moses. 2. But there is one grievous flaw in this argument, as often as it has been urged. "Called of God, as was Aaron!" But Aaron did not preach at all: He was not called to it either by God or man. Aaron was called to minister in holy things; - to offer up prayers and sacrifices; to execute the office of a Priest. But he was never called to be a Preacher.

3. In ancient times the office of a Priest and that of a Preacher were known to be entirely distinct. And so everyone will be convinced that impartially traces the matter from the beginning. From Adam to Noah it is allowed by all that the first-born in every family was of course the priest in that family, by virtue of his primogeniture. But this gave him no right to be a Preacher, or (in the scriptural language) a Prophet. This office not unfrequently belonged to the youngest branch of the family. For in this respect God always asserted his right to send by whom he would send. 4. From the time of Noah to that of Moses the same observation may be made. The eldest of the family was the Priest, but any other might be the Prophet. This, the office of Priest, we find Esau inherited by virtue of his birth-right, till he profanely sold it to Jacob for a mess of pottage. And this it was which he could never recover, "though he sought it carefully with tears."

5. Indeed in the time of Moses a very considerable change was made with regard to the priesthood. God then appointed that instead of the first-born in every house a whole tribe should be dedicated to him; and that all that afterwards ministered unto him as priests should be of that tribe. Thus Aaron was of the tribe of Levi. And so likewise was Moses. But he was not a Priest, though he was the greatest Prophet that ever lived before God brought his First-begotten into the world. Meantime, not many of the Levites were Prophets. And if any were, it was a mere accidental thing. They were not such as being of that tribe. Many, if not most of the Prophets (as we are informed by the ancient Jewish writers), were of the tribe of Simeon. And some were of the tribe of Benjamin or Judah, and probably of other tribes also.

6. But we have reason to believe there were, in every age, two sorts of Prophets. The extraordinary, such as Nathan, Isaiah, Jeremiah, and many others, on whom the Holy Ghost came in an extraordinary manner. Such was Amos in particular, who saith of himself: "I was no Prophet, neither a Prophet's son; but I was an herdman: And the Lord said unto me, Go, prophesy unto my people Israel." The ordinary were those who were educated in "the schools of the Prophets," one of which was at Ramah, over which Samuel presided. (1 Sam. 19:18.) These were trained up to instruct the people, and were the ordinary preachers in their synagogues. In the New Testament they are usually termed scribes, or nomikoi, "expounders of the law." But few, if any of them, were Priests. These were all along a different order.