Sermons on Several Occasions

17. What, then, is that holiness which is the true "wedding garment," the only qualification for glory? "In Christ Jesus," (that is, according to the Christian institution, whatever be the case of the heathen world,) "neither circumcision availeth any thing, nor uncircumcision; but a new creation, - the renewal of the soul "in the image of God wherein it was created." In "Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love." [Gal. 5:6] It first, through the energy of God, worketh love to God and all mankind; and, by this love, every holy and heavenly temper, - in particular, lowliness, meekness, gentleness, temperance, and longsuffering. "It is neither circumcision," - the attending on all the Christian ordinances, - "nor uncircumcision," - the fulfilling of all heathen morality, - but "the keeping the commandments of God; particularly those, - "Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself." In a word, holiness is the having "the mind that was in Christ," and the "walking as Christ walked."

18. Such has been my judgment for these threescore years, without any material alteration. Only, about fifty years ago I had a clearer view than before of justification by faith: and in this, from that very hour, I never varied, no, not an hair's breadth. Nevertheless, an ingenious man has publicly accused me of a thousand variations. I pray God, not to lay this to his charge! I am now on the borders of the grave; but, by the grace of God, I still witness the same confession. Indeed, some have supposed, that when I began to declare, "By grace ye are saved through faith," I retracted what I had before maintained: "Without holiness no man shall see the Lord." But it is an entire mistake: These scriptures well consist with each other; the meaning of the former being plainly this, - By faith we are saved from sin, and made holy. The imagination that faith supersedes holiness, is the marrow of Antinomianism.

19. The sum of all is this: The God of love is willing to save all the souls that he has made. This he has proclaimed to them in his word, together with the terms of salvation, revealed by the Son of his love, who gave his own life that they that believe in him might have everlasting life. And for these he has prepared a kingdom, from the foundation of the world. But he will not force them to accept of it; he leaves them in the hands of their own counsel; he saith, "Behold, I set before you life and death, blessing and cursing: Choose life, that ye may live." Choose holiness, by my grace; which is the way, the only way, to everlasting life. He cries aloud, "Be holy, and be happy; happy in this world, and happy in the world to come." "Holiness becometh his house for ever!" This is the wedding garment of all that are called to "the marriage of the Lamb." Clothed in this, they will not be found naked: "They have washed their robes and made them white in the blood of the Lamb." But as to all those who appear in the last day without the wedding garment, the Judge will say, "Cast them into outer darkness; there shall be weeping and gnashing of teeth." MADELEY, March 26, 1790

Human Life a Dream "Even like as a dream when one awaketh; so shalt thou make their image to vanish out of the city." Ps. 73:20. 1. Anyone that considers the foregoing verses will easily observe that the Psalmist is speaking directly of the wicked, that prosper in their wickedness. It is very common for these utterly to forget that they are creatures of a day; to live as if they were never to die; as if their present state was to endure for ever; or, at least as if they were indisputably sure that they "had much goods laid up for many years:" So that they might safely say, "Soul, take thine ease; eat, drink, and be merry." But how miserable a mistake is this! How often does God say to such a one, "Thou fool! this night shall thy soul be required of thee!" Well then may it be said of them, "O, how suddenly do they consume!" - perish, and come to a fearful end. Yea, "even like as a dream when one awaketh; so shalt thou make their image to vanish out of the city."

2. But I would at present carry this thought farther; I would consider it in a general sense, and show how near a resemblance there is between human life and a dream. An ancient poet carries the comparison farther still, when he styles life, "the dream of a shadow." And so does Cowley, when he cries out, O life, thou nothing's younger brother! So like, that we mistake the one for the' other! But, setting these and all other flights of poetry aside, I would seriously inquire, wherein this resemblance lies; wherein the analogy between the one and the other does properly consist.

3. In order to this, I would inquire, First, What is a dream? You will say, "Who does not know this?" Might you not rather say, Who does know? Is there anything more mysterious in nature? Who is there that has not experienced it, that has not dreamed a thousand times? Yet he is no more able to explain the nature of it, than he is to grasp the skies. Who can give any clear, satisfactory account of the parent of dreams, sleep? It is true, many physicians have attempted this, but they have attempted it in vain. They have talked learnedly about it, but have left the matter at last just as dark as it was before. They tell us some of its properties and effects; but none can tell what is the essence of it.

4. However, we know the origin of dreams, and that with some degree of certainty. There can be no doubt but some of them arise from the present constitution of the body; while others of them are probably occasioned by the passions of the mind. Again: We are clearly informed in Scripture, that some are caused by the operation of good angels; as others, undoubtedly, are owing to the power and malice of evil angels (if we may dare to suppose that there are any such now; or, at least, that they have anything to do in the world). From the same divine treasury of knowledge we learn that, on some extraordinary occasions, the great Father of spirits has manifested himself to human spirits, "in dreams and visions of the night." But which of all these arise from natural, which from supernatural, influence, we are many times not able to determine.

5. And how can we certainly distinguish between our dreams and our waking thoughts? What criterion is there by which we may surely know whether we are awake or asleep? It is true, as soon as we awake out of sleep, we know we have been in a dream, and are now awake. But how shall we know that a dream is such while we continue therein? What is a dream? To give a gross and superficial, not a philosophical, account of it: It is a series of persons and things presented to our mind in sleep, which have no being but in our own imagination. A dream, therefore, is a kind of digression from our real life. It seems to be a sort of echo of what was said or done a little when we were awake. Or, may we say, a dream is a fragment of life, broken off at both ends; not connected either with the part that goes before, or with that which follows after? And is there any better way of distinguishing our dreams from our waking thoughts, than by this very circumstance? It is a kind of parenthesis, inserted in life, as that is in a discourse, which goes on equally well either with it or without it. By this then we may infallibly know a dream, - by its being broken off at both ends; by its having no proper connection with the real things which either precede or follow it.

6. It is not needful to prove that there is a near resemblance between these transient dreams, and the dream of life. It may be of more use to illustrate this important truth; to place it in as striking a light as possible. Let us then seriously consider, in a few obvious particulars, the case of one that is just awaking out of life, and opening his eyes in eternity.

7. Let us then propose the case. Let us suppose we had now before us one that was just passed into the world of spirits. Might not you address such a new-born soul in some such manner as this? You have been an inhabitant of earth forty, perhaps fifty or sixty, years. But now God has altered his voice: "Awake, thou that sleepest!" You awake; you arise; you have no more to do with these poor transient shadows. Arise, and shake thyself from the dust! See, all is real here! all is permanent; all eternal! far more stable than the foundations of the earth; yea, than the pillars of that lower heaven. Now that your eyes are open, see how inexpressibly different are all the things that are now round about you! What a difference do you perceive in yourself! Where is your body, - your house of clay? Where are your limbs, your hands, your feet, your head? There they lie, cold, insensible! No anger, hereafter, or shame, Shall redden the innocent clay; Extinct is the animal flame, And passion is vanish'd away.

What a change is in the immortal spirit! You see everything around you; but how? Not with eyes of flesh and blood! You hear; but not by a stream of undulating air, striking on an extended membrane. You feel; but in how wonderful a manner! You have no nerves to convey the ethereal fire to the common sensory; rather, are you not now all eye, all ear, all feeling, all perception? How different, now you are throughly awake, are all the objects round about you! Where are the houses, and gardens, and fields, and cities, which you lately saw? Where are the rivers, and seas, and everlasting hills? Was it then only in a dream that our poet discovered, Earth hath this variety from heaven Of pleasure situate in hill and dale? Nay, I doubt all these vanished away like smoke, the moment you awoke out of the body.

8. How strange must not only the manner of existence appear, and the place wherein you are (if it may be called place; though who can define or describe the place of spirits?) but the inhabitants of that unknown region! whether they are of the number of those unhappy spirits that "kept not their first estate," or of those holy ones that still "minister to the heirs of salvation." How strange are the employments of those spirits with which you are now surrounded! How bitter are they to the taste of those that are still dreaming upon earth! "I have no relish," said one of these, (a much-applauded wit, who has lately left the body,) "for sitting upon a cloud all day long, and singing praise to God." We may easily believe him; and there is no danger of his being put to that trouble. Nevertheless, this is no trouble to them who cease not day and night, but continually sing, "Holy, holy, holy, Lord God of Sabaoth!"

9. Suppose this to be the case with any of you that are now present before God. It may be so to-morrow; perhaps to-night; perhaps this night your "soul may be required of you;" the dream of life may end, and you may wake into broad eternity! See, there lies the poor inanimate carcase, shortly to be sown in corruption and dishonour. But where is the immortal, incorruptible spirit? There it stands, naked before the eyes of God! Meantime, what is become of all the affairs which you have been eagerly engaged in under the sun? What profit have you reaped of all your labour and care? Does your money follow you? No; you have left it behind you; - the same thing to you as if it had vanished into air! Does your gay or rich apparel follow you? Your body is clothed with dust and rottenness. Your soul, indeed is clothed with immortality. But, O! what immortality? Is it an immortality of happiness and glory; or of shame and everlasting contempt? Where is the honour, the pomp, of the rich and great; the applause that surrounded you? All gone; all are vanished away, "like as a shadow that departeth." "The play is over," said Monsieur Moultray, when he saw the ball pierce the temples of his dying master. [Charles XII, King of Sweden, at the siege of Frederickshall.] And what cared the courtier for this? No more than if it had been the conclusion of a farce or dance.

But while the buffoon slept on and took his rest, it was not so with the monarch. Though he was not terrified with anything on earth, he would be at the very gates of hell. Vain valour! In the very article of death, he grasped the hilt of his sword! But where was he the next moment, when the sword dropped out of his hand, and the soul out of his body? Then ended the splendid dream of royalty, - of glory, of destroying cities, and of conquering kingdoms!

10. "How are the mighty fallen, and the weapons of war perished!" What are the weapons that are so terrible among us, to the inhabitants of eternity? How are the wise, the learned, the poet, the critic fallen, and their glory vanished away! How is the beauty fallen, the late idol of a gazing crowd! In how complete a sense are "the daughters of music brought low," and all the instruments thereof forgotten! Are you not now convinced, that (according to the Hebrew proverb) "a living dog is better than a dead lion?" For the living know, yea, must know, unless they obstinately refuse, "that they shall die; but the dead know not anything" that will avail for the ease of their pain, or to lessen their misery. Also "their hope and fear, and their desire," all are perished; all of them are fled; "they have not any portion in the things that are done under the sun!"

11. Where, indeed, is the hope of those who were lately laying deep schemes, and saying, "To-day, or to-morrow, we will go to such a city, and continue there a year, and traffic, and get gain?" How totally had they forgotten that wise admonition, "Ye know not what shall be on the morrow! For, what is your life? It is a vapour that appeareth awhile, and then vanisheth away!" Where is all your business? where your worldly cares, your troubles or engagements? All these things are fled away like smoke; and your soul is left. And how is it qualified for the enjoyment of this new world? Has it a relish for the objects and enjoyments of the invisible world? Are your affections loosened from things below, and fixed on things above, - fixed on that place where Jesus sitteth at the right hand of God? Then happy are ye; and when He whom ye love shall appear, "ye shall also appear with him in glory."

12. But how do you relish the company that surrounds you? Your old companions are gone; a great part of them probably separated from you never to return. Are your present companions angels of light? - ministering spirits, that but now whispered, "Sister spirit, come away! We are sent to conduct thee over that gulf into Abraham's bosom." And what are those? Some of the souls of the righteous, whom thou didst formerly relieve with "the mammon of unrighteousness;" and who are now commissioned by your common Lord to receive, to welcome you "into the everlasting habitations." Then the angels of darkness will quickly discern they have no part in you. So they must either hover at a distance, or flee away in despair. Are some of these happy spirits that take acquaintance with you, the same that travelled with you below, and bore a part in your temptations; that, together with you, fought the good fight of faith, and laid hold on eternal life? As you then wept together, you may rejoice together, you and your guardian angels perhaps, in order to increase your thankfulness for being "delivered from so great a death." They may give you a view of the realms below; those Regions of sorrow, doleful shades, where peace And rest can never dwell.

See, on the other hand, the mansions which were "prepared for you from the foundation of the world!" O what a difference between the dream that is past, and the real scene that is now present with thee! Look up! See! No need of the sun in that day, Which never is follow'd by night; Where Jesus's beauties display A pure and a permanent light! Look down! What a prison is there! "Twixt upper, nether, and surrounding fire!" And what inhabitants! What horrid, fearful shapes, emblems of the rage against God and man, the envy, fury, despair, fixed within, - causing them to gnash their teeth at Him they so long despised! Meanwhile, does it comfort them to see, across the great gulf, the righteous in Abraham's bosom? What a place is that! What a "house of God, eternal in the heavens!" Earth is only His footstool; yea, The spacious firmament on high, And all the blue, ethereal sky. Well then may we say to its inhabitants, Proclaim the glories of our Lord, Dispersed through all the heavenly street; Whose boundless treasures can afford So rich a pavement for his feet.

And yet how inconsiderable is the glory of that house, compared to that of its great Inhabitant! in view of whom all the first-born sons of light, angels, archangels, and all the company of heaven, full of light as they are full of love, Approach not, but with both wings veil their eyes. 13. How wonderful, then, now the dream of life is over, now you are quite awake, do all these scenes appear! Even such a sight as never entered, or could enter into your hearts to conceive! How are all those that "awake up after his likeness, now satisfied with it!" They have now a portion, real, solid, incorruptible, "that fadeth not away." Meantime, how exquisitely wretched are they who (to wave all other considerations) have chosen for their portion those transitory shadows which now are vanished, and have left them in an abyss of real misery, which must remain to all eternity!

14. Now, considering that every child of man who is yet upon earth must sooner or later wake out of this dream, and enter real life; how infinitely does it concern every one of us to attend to this before our great change comes! Of what importance is it to be continually sensible of the condition wherein we stand! How advisable, by every possible means, to connect the ideas of time and eternity! so to associate them together, that the thought of one may never recur to your mind, without the thought of the other! It is our highest wisdom to associate the ideas of the visible and invisible world; to connect temporal and spiritual, mortal and immortal being. Indeed, in our common dreams we do not usually know we are asleep whilst we are in the midst of our dream. As neither do we know it while we are in the midst of the dream which we call life. But you may be conscious of it now! God grant you may, before you awake in a winding-sheet of fire!

15. What an admirable foundation for thus associating the ideas of time and eternity, of the visible and invisible world, is laid in the very nature of religion! For, what is religion, - I mean scriptural religion? for all other is the vainest of all dreams. What is the very root of this religion? It is Immanuel, God with us! God in man! Heaven connected with earth! The unspeakable union of mortal with immortal. For "truly our fellowship" (may all Christians say) "is with the Father and with his Son, Jesus Christ. God hath given unto us eternal life; and this life is in his Son." What follows? "He that hath the Son hath life: And he that hath not the Son of God hath not life."

16. But how shall we retain a constant sense of this? I have often thought, in my waking hours, "Now, when I fall asleep, and see such and such things, I will remember it was but a dream." Yet I could not, while the dream lasted; and probably none else can. But it is otherwise with the dream of life; which we do remember to be such, even while it lasts. And if we do forget it, (as we are indeed apt to do,) a friend may remind us of it. It is much to be wished that such a friend were always near; one that would frequently sound in our ear, "Awake, thou that sleepest, and arise from the dead!" Soon you will awake into real life. You will stand, a naked spirit, in the world of spirits, before the face of the great God! See that you now hold fast that "eternal life, which he hath given you in his Son!"

17. How admirably does this life of God branch out into the whole of religion, - I mean scriptural religion! As soon as God reveals his Son in the heart of a sinner, he is enabled to say, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me." He then "rejoices in hope of the glory of God," even with joy unspeakable. And in consequence both of this faith and hope, the love of God is shed abroad in his heart; which, filling the soul with love to all mankind, "is the fulfilling of the law." 18. And how wonderfully do both faith and hope and love connect God with man, and time with eternity! In consideration of this, we may boldly say, - Vanish then this world of shadows; Pass the former things away! Lord, appear! appear to glad us, With the dawn of endless day! O conclude this mortal story, Throw this universe aside! Come, eternal King of glory, Now descend, and take thy bride! [August 1789]

On Faith "Now faith is the evidence of things not seen." Heb. 11:1. 1. Many times have I thought, many times have I spoke, many times have I wrote upon these words; and yet there appears to be a depth in them which I am in no wise able to fathom. Faith is, in one sense of the word, a divine conviction of God and of the things of God; in another, (nearly related to, yet not altogether the same,) it is a divine conviction of the invisible and eternal world. In this sense I would now consider, - 2. I am now an immortal spirit, strangely connected with a little portion of earth; but this is only for a while: In a short time I am to quit this tenement of clay, and to remove into another state, Which the living know not, And the dead cannot, or they may not tell!

What kind of existence shall I then enter upon, when my spirit has launched out of the body? How shall I feel myself, - perceive my own being? How shall I discern the things that are round about me, either material or spiritual objects? When my eyes no longer transmit the rays of light, how will the naked spirit see? When the organs of hearing are mouldered into dust, in what manner shall I hear? When the brain is of no farther use, what means of thinking shall I have? When my whole body is resolved into senseless earth, what means shall I have of gaining knowledge? 3. How strange, how incomprehensible, are the means whereby I shall then take knowledge even of the material world! Will things appear then as they do now, - of the same size, shape, and colour? Or will they be altered in any, or all these respects? How will the sun, moon, and stars appear? the sublunary heavens? the planetary heavens? the region of the fixed stars? - how the fields of ether, which we may conceive to be millions of miles beyond them? Of all this we know nothing yet. And, indeed, we need to know nothing.

4. What then can we know of those innumerable objects which properly belong to the invisible world; which mortal "eye hath not seen, nor ear heard, neither hath it entered into our heart to conceive?" What a scene will then be opened, when the regions of hades are displayed without a covering! Our English translators seem to have been much at a loss for a word to render this. Indeed, two hundred years ago, it was tolerably expressed by the word hell, which then signified much the same with the word hades, namely, the invisible world. Accordingly, by Christ descending into hell, they meant, his body remained in the grave, his soul remained in hades, (which is the receptacle of separate spirits,) from death to the resurrection. Here we cannot doubt but the spirits of the righteous are inexpressibly happy. They are, as St. Paul expresses it, "with the Lord," favoured with so intimate a communion with him as "is far better" than whatever the chief of the Apostles experienced while in this world. On the other hand, we learn from our Lord's own account of Dives and Lazarus, that the rich man, from the moment he left the world, entered into a state of torment. And "there is a great gulf fixed" in hades, between the place of the holy and that of unholy spirits, which it is impossible for either the one or the other to pass over. Indeed, a gentleman of great learning, the Honourable Mr. [Alexander] Campbell, in his account of the Middle State, published not many years ago, seems to suppose that wicked souls may amend in hades, and then remove to a happier mansion. He has great hopes that "the rich man," mentioned by our Lord, in particular, might be purified by that penal fire, till, in process of time, he might be qualified for a better abode. But who can reconcile this with Abraham's assertion that none can pass over the "great gulf?"

5. I cannot therefore but think, that all those who are with the rich man in the unhappy division of hades, will remain there, howling and blaspheming, cursing God and looking upwards, till they are cast into "the everlasting fire, prepared for the devil and his angels." And, on the other hand, can we reasonably doubt but that those who are now in paradise, in Abraham's bosom, - all those holy souls who have been discharged from the body, from the beginning of the world unto this day, - will be continually ripening for heaven; will be perpetually holier and happier, till they are received into "the kingdom prepared for them from the foundation of the world?"

6. But who can inform us in what part of the universe hades is situated, - this abode of both happy and unhappy spirits, till they are re-united to their bodies? It has not pleased God to reveal anything concerning it in the Holy Scripture; and, consequently, it is not possible for us to form any judgment, or even conjecture, about it. Neither are we informed, how either one or the other are employed, during the time of their abode there. Yet may we not probably suppose that the Governor of the world may sometimes permit wicked souls "to do his gloomy errands in the deep;" or, perhaps, in conjunction with evil angels, to inflict vengeance on wicked men? Or will many of them be shut up in the chains of darkness, unto the great judgment of the great day? In the mean time, may we not probably suppose, that the spirits of the just, though generally lodged in paradise, yet may sometimes, in conjunction with the holy angels, minister to the heirs of salvation? May they not Sometimes, on errands of love, Revisit their brethren below?

It is a pleasing thought, that some of these human spirits, attending us with, or in the room of, angels, are of the number of those that were dear to us while they were in the body. So that there is no absurdity in the question: Have ye your own flesh forgot, By a common ransom bought? Can death's interposing tide Spirits one in Christ divide? But, be this as it may, it is certain human spirits swiftly increase in knowledge, in holiness, and in happiness; conversing with all the wise and holy souls that lived in all ages and nations from the beginning of the world; with angels and archangels, to whom the children of men are no more than infants; and above all, with the eternal Son of God, "in whom are hid all the treasures of wisdom and knowledge." And let it be especially considered, whatever they learn they will retain for ever. For they forget nothing. To forget is only incident to spirits that are clothed with flesh and blood.

7. But how will this material universe appear to a disembodied spirit? Who can tell whether any of these objects that surround us will appear the same as they do now? And if we know so little of these, what can we now know concerning objects of a quite different nature? concerning the spiritual world? It seems it will not be possible for us to discern them at all, till we are furnished with senses of a different nature, which are not yet opened in our souls. These may enable us both to penetrate the inmost substance of things, whereof we now discern only the surface; and to discern innumerable things, of the very existence whereof we have not now the least perception. What astonishing scenes will then discover themselves to our newly-opening senses! Probably fields of ether, not only ten fold, but ten thousand fold, "the length of this terrene." And with what variety of furniture, animate and inanimate! How many orders of beings, not discovered by organs of flesh and blood! perhaps thrones, dominions, princedoms, virtues, powers! - whether of those that retain their first habitations and primeval strength, or of those that, rebelling against their Creator, have been cast out of heaven! And shall we not then, as far as angel's ken, survey the bounds of creation, and see every place where the Almighty

Stopp'd his rapid wheels, and said, - "This be thy just circumference, O world?" Yea, shall we not be able to move, quick as thought, through the wide realms of uncreated night? Above all, the moment we step into eternity, shall we not feel ourselves swallowed up of Him who is in this and every place, - who filleth heaven and earth? It is only the veil of flesh and blood which now hinders us from perceiving, that the great Creator cannot but fill the whole immensity of space. He is every moment above us, beneath us, and on every side. Indeed, in this dark abode, this land of shadows, this region of sin and death, the thick cloud which is interposed between conceals him from our sight. But the veil will disappear; and he will appear in unclouded majesty, "God over all, blessed for ever!"

8. How variously are the children of men employed in this world! In treading over "the paths they trod six thousand years before!" But who knows how we shall be employed after we enter that visible world? A little of it we may conceive, and that without any doubt, provided we keep to what God himself has revealed in his word, and what he works in the hearts of his children. Let us consider, First, what may be the employment of unholy spirits from death to the resurrection. We cannot doubt but the moment they leave the body, they find themselves surrounded by spirits of their own kind, probably human as well as diabolical. What power God may permit these to exercise over them, we do not distinctly know. But it is not improbable, he may suffer Satan to employ them, as he does his own angels, in inflicting death, or evils of various kinds, on the men that know not God: For this end they may raise storms by sea or by land; they may shoot meteors through the air; they may occasion earthquakes; and, in numberless ways, afflict those whom they are not suffered to destroy. Where they are not permitted to take away life, they may inflict various diseases; and many of these, which we judge to be natural, are undoubtedly diabolical. I believe this is frequently the case with lunatics. It is observable, that many of those mentioned in Scripture, who are called lunatics by one of the Evangelists, are termed demoniacs by another.

One of the most eminent Physicians I ever knew, particularly in cases of insanity, the late Dr. [Thomas] Deacon, was clearly of opinion that this was the case with many, if not most, lunatics. And it is no valid objection to this, that these diseases are so often cured by natural means; for a wound inflicted by an evil spirit might be cured as any other, unless that spirit was permitted to repeat the blow.

9. May not some of these evil spirits be likewise employed, in conjunction with evil angels, in tempting wicked men to sin, and in procuring occasions for them? yea, and in tempting good men to sin, even after they have escaped the corruption that is in the world? Herein, doubtless, they put forth all their strength; and greatly glory if they conquer. A passage in an ancient author may greatly illustrate this: (Although I apprehend, he did not intend that we should take it literally:) "Satan summoned his powers, and examined what mischief each of them had done. One said, I have set a house on fire, and destroyed all its inhabitants.' Another said, I have raised a storm at sea, and sunk a ship; and all on board perished in the waters.' Satan answered, Perhaps those that were burnt or drowned were saved.' A third said, I have been forty years tempting a holy man to commit adultery; and I have left him asleep in his sin.' Hearing this, Satan rose to do him honour; and all hell resounded with his praise." Hear this, all ye that imagine you cannot fall from grace! 10. Ought not we then to be perpetually on our guard against those subtle enemies? Though we see them not, - A constant watch they keep;

They eye us night and day; And never slumber, never sleep, Lest they should lose their prey. Herein they join with "the rulers of the darkness," the intellectual darkness, "of this world," - the ignorance, wickedness, and misery diffused through it, - to hinder all good, and promote all evil! To this end they are continually "working with energy in the children of disobedience." Yea, sometimes they work by them those lying wonders that might almost deceive even the children of God.

11. But meantime, how may we conceive the inhabitants of the other part of hades, the souls of the righteous, to be employed? It has been positively affirmed by some philosophical men, that spirits have no place. But they do not observe, that if it were so, they must be omnipresent, - an attribute which cannot be allowed to any but the Almighty Spirit. The abode of these blessed spirits the ancient Jews were used to term Paradise, - the same name which our Lord gave it, telling the penitent thief, "This day shalt thou be with me in paradise." Yet in what part of the universe this is situated who can tell, or even conjecture, since it has not pleased God to reveal anything concerning it? But we have no reason to think they are confined to this place; or, indeed, to any other. May we not rather say, that, "servants of his," as well as the holy angels, they "do his pleasure;" whether among the inhabitants of earth, or in any other part of his dominions? And as we easily believe that they are swifter than the light; even as swift as thought; they are well able to traverse the whole universe in the twinkling of an eye, either to execute the divine commands, or to contemplate the

works of God. What a field is here opened before them! And how immensely may they increase in knowledge, while they survey his works of creation or providence, or his manifold wisdom in the Church! What depth of wisdom, of power, and of goodness do they discover in his methods of "bringing many sons to glory!" Especially while they converse on any of these subjects, with the illustrious dead of ancient days! with Adam, first of men; with Noah, who saw both the primeval and the ruined world; with Abraham, the friend of God; with Moses, who was favoured to speak with God, as it were, "face to face;" with Job, perfected by sufferings; with Samuel, David, Solomon, Isaiah, Daniel, and all the Prophets; with the Apostles, the noble army of Martyrs, and all the saints who have lived and died to the present day; with our elder brethren, the holy angels, cherubim, seraphim, and all the companies of heaven; above all the name of creature owns, with Jesus, the Mediator of the new covenant! Meantime, how will they advance in holiness; in the whole image of God, wherein they were created; in the love of God and man; gratitude to their Creator, and benevolence to all their fellow-creatures! Yet it does not follow, (what some earnestly maintain,) that this

general benevolence will at all interfere with that peculiar affection which God himself implants for our relations, friends, and benefactors. O no! had you stood by his bed-side, when that dying saint was crying out, "I have a father and a mother gone to heaven;" (to paradise, the receptacle of happy spirits;) "I have ten brothers and sisters gone to heaven; and now I am going to them that am the eleventh! Blessed be God that I was born!" would you have replied, "What, if you are going to them? They will be no more to you than any other persons; for you will not know them." Not know them! Nay, does not all that is in you recoil at that thought? Indeed, sceptics may ask, "How do disembodied spirits know each other?" I answer plainly, I cannot tell: But I am certain that they do. This is as plainly proved from one passage of Scripture as it could be from a thousand. Did not Abraham and Lazarus know each other in hades, even afar off? even though they were fixed on different sides of the "great gulf?" Can we doubt, then, whether the souls that are together in paradise shall know one another? The Scripture, therefore, clearly decides this question. And so does the very reason of the thing;

for we know, every holy temper which we carry with us into paradise will remain in us for ever. But such is gratitude to our benefactors. This, therefore, will remain for ever. And this implies, that the knowledge of our benefactors will remain, without which it cannot exist.

12. And how much will that add to the happiness of those spirits which are already discharged from the body, that they are permitted to minister to those whom they have left behind! An indisputable proof of this we have in the twenty-second chapter of the Revelation. When the Apostle fell down to worship the glorious spirit which he seems to have mistaken for Christ, he told him plainly, "I am of thy fellow-servants, the Prophets;" [Rev. 22] not God, not an angel, not a human spirit. And in how many ways may they "minister to the heirs of salvation!" Sometimes by counteracting wicked spirits whom we cannot resist, because we cannot see them; sometimes by preventing our being hurt by men, or beasts, or inanimate creatures. How often may it please God to answer the prayer of good Bishop Ken! - O may thine angels, while I sleep, Around my bed their vigils keep; Their love angelical instil; Stop all the avenues [consequence] of ill! May they celestial joys rehearse, And thought to thought with me converse; Or, in my stead, the whole night long, Sing to my God a grateful song! And may not the Father of spirits allot this office jointly to angels, and human spirits waiting to be made perfect?

13. It may indeed be objected that God has no need of any subordinate agents, of either angelical or human spirits, to guard his children in their waking or sleeping hours; seeing "He that keepeth Israel doth neither slumber nor sleep." And certainly, he is able to preserve them by his own immediate power; yea, and he is able, by his own immediate power, without any instruments at all, to supply the wants of all his creatures both in heaven and earth. But it is, and ever was, his pleasure, not to work by his own immediate power only, but chiefly by subordinate means, from the beginning of the world. And how wonderfully is his wisdom displayed in adjusting all these to each other! So that we may well cry out, "O Lord, how manifold are thy works! In wisdom hast thou made them all."

14. This we know, concerning the whole frame and arrangement of the visible world. But how exceeding little do we now know concerning the invisible! And we should have known still less of it, had it not pleased the Author of both worlds to give us more than natural light, to give us "his word to be a lantern to our feet, and a light in all our paths." And holy men of old, being assisted by his Spirit, have discovered many particulars of which otherwise we should have had no conception. 15. And without revelation, how little certainty of invisible things did the wisest of men obtain! The small glimmerings of light which they had were merely conjectural. At best they were only a faint, dim twilight, delivered from uncertain tradition; and so obscured by heathen fables, that it was but one degree better than utter darkness.

16. How uncertain the best of these conjectures was, may easily be gathered from their own accounts. The most finished of all these accounts, is that of the great Roman poet. Where observe how warily he begins, with that apologetic preface, - Sit mihi fas audita loqui? - "May I be allowed to tell what I have heard?" And, in the conclusion, lest anyone should imagine he believed any of these accounts, he sends the relater of them out of hades by the ivory gate, through which, he had just informed us, that only dreams and shadows pass, - a very plain intimation, that all which has gone before, is to be looked upon as a dream! 17. How little regard they had for all these conjectures, with regard to the invisible world, clearly appears from the words of his brother poet; who affirms, without any scruple, - Esse aliquos manes, et subterranea regna Nec pueri credunt. "That there are ghosts, or realms below, not even a man [boy] of them now believes."

So little could even the most improved reason discover concerning the invisible and eternal world! The greater cause have we to praise the Father of Lights, who hath opened the eyes of our understanding, to discern those things which could not be seen by eyes of flesh and blood; that He who of old time shined out of darkness, hath shined in our hearts, and enlightened us with the light of the glory of God, in the face of Jesus Christ, "the author and finisher of our faith;" "by whom he made the worlds;" by whom he now sustains whatever he hath made; for, Till nature shall her Judge survey, The King Messiah reigns. These things we have believed upon the testimony of God, the Creator of all things, visible and invisible; by this testimony we already know the things that now exist, though not yet seen, as well as those that will exist in their season, until this visible world will pass away, and the Son of Man shall come in his glory.

18. Upon the whole, what thanks ought we to render to God, who has vouchsafed this "evidence of things unseen" to the poor inhabitants of earth, who otherwise must have remained in utter darkness concerning them! How invaluable a gift is even this imperfect light, to the benighted sons of men! What a relief is it to the defects of our senses, and consequently, of our understanding; which can give us no information of anything, but what is first presented by the senses! But hereby a new set of senses (so to speak) is opened in our souls; and, by this means, The things unknown to feeble sense, Unseen by reason's glimmering ray, With strong, commanding evidence, Their heavenly origin display. Faith lends its realizing light: The clouds disperse, the shadows fly; The' Invisible appears in sight, And GOD is seen by mortal eye! London, Jan. 17, 1791 [probably Wesley's last sermon]

The Deceitfulness of the Human Heart "The heart of man is deceitful above all things, and desperately wicked: Who can know it?" Jer. 17:9. 1. The most eminent of the ancient Heathens have left us many testimonies of this. It was indeed their common opinion that there was a time when men in general were virtuous and happy; this they termed the "golden age." And the account of this was spread through almost all nations. But it was likewise generally believed that this happy age had expired long ago; and that men are now in the midst of the "iron age." At the commencement of this, says the poet, - Irumpit venae pejoris in aeuum Omne nefas: fugere pudor, verumque, fidesque In quorum subiere locum, fraudesque, dolique Insidiaeque, et vis, et amor sceleratus habendi. Immediately broke in, With a full tide, all wickedness and sin: Shame, truth, fidelity, swift fled away; And cursed thirst of gold bore unresisted sway.

2. But how much more knowing than these old Pagans are the present generation of Christians! How many laboured panegyrics do we now read and hear on the Dignity of Human Nature. One eminent preacher, in one of his sermons, preached and printed a few years ago, does not scruple to affirm, First, that men in general (if not every individual) are very wise; Secondly, that men in general are very virtuous; and Thirdly, that they are very happy: And I do not know that anyone yet has been so hardy as to controvert the assertion.

3. Nearly related to them were the sentiments of an ingenious gentleman who, being asked, "My Lord, what do you think of the Bible?" answered, "I think it is the finest book I ever read in my life. Only that part of it which indicates the mediatorial scheme, I do not understand; for I do not conceive there is any need of a Mediator between God and man. If indeed," continued he, "I was a sinner, then I should need a Mediator; but I do not conceive I am. It is true, I often act wrong, for want of more understanding: And I frequently feel wrong tempers, particularly proneness to anger; but I cannot allow this to be a sin; for it depends on the motion of my blood and spirits, which I cannot help. Therefore it cannot be a sin; or, if it be, the blame must fall, not on me, but on him that made me." The very sentiments of pious Lord Kames, and modest Mr. Hume!

4. Some years ago, a charitable woman discovered that there was no sinner in the world but the devil. "For," said she, "he forces men to act as they do; therefore they are unaccountable: The blame lights on Satan." But these more enlightened gentlemen have discovered that "there is no sinner in the world but God! For he forces men to think, speak, and act as they do; therefore the blame lights on God alone. Satan, avaunt! It may be doubted whether he himself ever uttered so fond a blasphemy as this! 5. But, whatever unbaptized or baptized infidels may say concerning the innocence of mankind, He that made man, and that best knows what he has made, gives a very different account of him. He informs us that "the heart of man," of all mankind, of every man born into the world, "is desperately wicked;" and that it is "deceitful above all things:" So that we may well ask, "Who can know it?"

I. 1. To begin with this: "The heart of man is desperately wicked." In considering this, we have no need to refer to any particular sins; these are no more than the leaves, or, at most, the fruits, which spring from that evil tree;) but rather to the general root of all. See how this was first planted in heaven itself, by "Lucifer, son of the morning;" - till then undoubtedly "one of the first, if not the first archangel:" "Thou saidst, I will sit upon the side of the north." See self-will, the first-born of Satan! "I will be like the Most High." See pride, the twin sister of self-will. Here was the true origin of evil. Hence came the inexhaustible flood of evils upon the lower world. When Satan had once transfused his own self-will and pride into the parents of mankind, together with a new species of sin, - love of the world, the loving the creature above the Creator, - all manner of wickedness soon rushed in; all ungodliness and unrighteousness; shooting out into crimes of every kind; soon covering the whole face of the earth with all manner of abominations. It would be an endless task to enumerate all the enormities that broke out. Now the fountains of the great deep were broken up. The earth soon became a field of blood: Revenge, cruelty, ambition, with all sorts of injustice, every species of public and private wrongs, were diffused through every part of the earth.

Injustice, in ten thousand forms, hatred, envy, malice, blood-thirstiness, with every species of falsehood, rode triumphant; till the Creator, looking down from heaven, would be no more entreated for an incorrigible race, but swept them off from the face of the earth. But how little were the following generations improved by the severe judgment! They that lived after the flood do not appear to have been a whit better than those that lived before it. In a short time, probably before Noah was removed from the earth, all unrighteousness prevailed as before.

2. But is there not a God in the world? Doubtless there is: And it is "He that hath made us, not we ourselves." He made us gratuitously, of his own mere mercy; for we could merit nothing of him before we had a being. It is of his mercy that he made us at all; that he made us sensible, rational creatures, and above all, creatures capable of God. It is this, and this alone, which puts the essential difference between men and brutes. But if he has made us, and given us all we have, if we owe all we are and have to him; then surely he has a right to all we are and have, - to all our love and obedience. This has been acknowledged by almost all who believed themselves to be his creatures, in all ages and nations. But a few years ago a learned man frankly confessed: "I could never apprehend that God's having created us, gave him any title to the government of us; or, that his having created us, laid us under any obligation to yield him our obedience." I believe that Dr. Hutcheson was the first man that ever made any doubt of this; or that ever doubted, much less denied, that a creature was obliged to obey his Creator. If Satan ever entertained this thought, (but it is not probable he ever did,) it would be no wonder he should rebel against God, and raise war in heaven. And hence would enmity against God arise in the hearts of men also; together with all the branches of ungodliness which abound therein at this day. Hence would naturally arise the neglect of every duty which we owe to him as our Creator, and all the passions and hopes which are directly opposite to every such duty.

3. From the devil the spirit of independence, self-will, and pride, productive of all ungodliness and unrighteousness, quickly infused themselves into the hearts of our first parents in paradise. After they had eaten of the tree of knowledge, wickedness and misery of every kind rushed in with a full tide upon the earth, alienated us from God, and made way for all the rest. Atheism, (now fashionably termed dissipation,) and idolatry, love of the world, seeking happiness in this or that creature, covered the whole earth. 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.

4. It would be endless to enumerate all the species of wickedness, whether in thought, word, or action, that now overspread the earth, in every nation, and city, and family. They all centre in this, - Atheism, or idolatry; pride, either thinking of themselves more highly than they ought to think, or glorying in something which they have received, as though they had not received it; independence and self-will, - doing their own will, not the will of Him that made them. Add to this, seeking happiness out of God, in gratifying the desire of the flesh, the desire of the eye, and the pride of life. Hence it is a melancholy truth that (unless when the Spirit of God has made the difference) all mankind now, as well as four thousand years ago, "have corrupted their ways before the Lord; and every imagination of the thought of man's heart is evil, only evil, and that continually." However therefore men may differ in their outward ways, (in which, undoubtedly, there are a thousand differences,) yet in the inward root, the enmity against God, Atheism, pride, self-will, and idolatry, it is true of all, that "the heart of man," of every natural man, "is desperately wicked."

5. But if this be the case, how is it that everyone is not conscious of it? For who should "know the things of a man, like the spirit of a man that is in him?" Why is it that so few know themselves? For this plain reason: Because the heart is not only "desperately wicked," but "deceitful above all things." So deceitful, that we may well ask, "Who can know it?" Who, indeed, save God that made it? By his assistance we may, in the Second place, consider this, - the deceitfulness of man's heart. II. 1. It is deceitful above all things;" that is, in the highest degree, above all that we can conceive. So deceitful, that the generality of men are continually deceiving both themselves and others. How strangely do they deceive themselves, not knowing either their own tempers or characters, imagining themselves to be abundantly better and wiser than they are! The ancient poet supposes there is no exception to this rule, - "that no man is willing to know his own heart." Ut nemo in sese tentat descendere, nemo! None but those who are taught of God!

2. And if men thus deceive themselves, is it any wonder that they deceive others also, and that we so seldom find "an Israelite indeed, in whom there is no guile?" In looking over my books, some years ago, I found the following memorandum: "I am this day thirty years old; and till this day I know not that I have met with one person of that age, except in my father's house, who did not use guile, more or less."

3. This is one of the sorts of desperate wickedness which cleaves to the nature of every man, proceeding from those fruitful roots, - self-will, pride, and independence on God. Hence springs every species of vice and wickedness; hence every sin against God, our neighbour, and ourselves. Against God, - forgetfulness and contempt of God, of his name, his day, his word, his ordinances; Atheism on the one hand, and idolatry on the other; in particular, love of the world, the desire of the flesh, the desire of the eyes, and the pride of life; the love of money, the love of power, the love of ease, the love of the "honour that cometh of men," the love of the creature more than the Creator, the being lovers of pleasure more than lovers of God: - Against our neighbour, ingratitude, revenge, hatred, envy, malice, uncharitableness. 4. Hence there is in the heart of every child of man, an inexhaustible fund of ungodliness and unrighteousness, so deeply and strongly rooted in the soul, that nothing less than almighty grace can cure it. From hence naturally arises a plentiful harvest of all evil words and works; and to complete the whole, that complex of all evils, - - That foul monster, War, that we meet,

Lays deep the noblest work of the creation; Which wears in vain its Maker's glorious image, Unprivileged from thee! In the train of this fell monster are murder, adultery, rape, violence, and cruelty of every kind. And all these abominations are not only found in Mahometan or Pagan countries, where their horrid practice may seem to be the natural result of equally horrid principles; but in those that are called Christian countries, yea, in the most knowing and civilized states and kingdoms. And let it not be said, "This is only the case in Roman Catholic countries." Nay, we that are called Reformed are not one whit behind them in all manner of wickedness. Indeed, no crime ever prevailed among the Turks or Tartars, which we here cannot parallel in every part of Christendom. Nay, no sin ever appeared in heathen or papal Rome, which is not found at this day in Germany, France, Holland, England, and every other Protestant as well as popish country. So that it might now be said, with as much truth and as few exceptions, of every court in Europe, as it was formerly in the court of Saul: "There is none righteous, no not one; they are altogether become abominable: There is none that understandeth, and seeketh after God."

5. But is there no exception as to the wickedness of man's heart? Yes, in those that are born of God. "He that is born of God keepeth himself, and that wicked one toucheth him not." God has "purified his heart by faith," so that his wickedness is departed from him. "Old things are passed away, and all things" in him "are become new." So that his heart is no longer desperately wicked, but "renewed in righteousness and true holiness." Only let it be remembered, that the heart, even of a believer, is not wholly purified when he is justified. Sin is then overcome, but it is not rooted out; it is conquered, but not destroyed. Experience shows him, First, that the roots of sin, self-will, pride, and idolatry, remain still in his heart. But as long as he continues to watch and pray, none of them can prevail against him. Experience teaches him, Secondly, that sin (generally pride or self-will) cleaves to his best actions: So that, even with regard to these, he finds an absolute necessity for the blood of atonement.

6. But how artfully does this conceal itself, not only from others, but even from ourselves! Who can discover it in all the disguises it assumes, or trace it through all its latent mazes? And if it be so difficult to know the heart of a good man, who can know the heart of a wicked one, which is far more deceitful? No unregenerate man, however sensible, ever so experienced, ever so wise in his generation. And yet these are they who pique themselves upon "knowing the world," and imagine they see through all men. Vain men! One may boldly say they "know nothing yet as they ought to know." Even that politician in the late reign neither knew the heart of himself or of other men, whose favourite saying was: "Do not tell me of your virtue, or religion: I tell you, every man has his price." Yes, Sir R[obert]; every man like you; everyone that sells himself to the devil.

7. Did that right honourable wretch, compared to whom Sir R[obert] was a saint, know the heart of man, - he that so earnestly advised his own son, "never to speak the truth, to lie or dissemble as often as he speaks, to wear a mask continually?" that earnestly counselled him, "not to debauch single women," (because some inconveniences might follow,) "but always married women?" Would one imagine this grovelling animal ever had a wife or a married daughter of his own? O rare Lord C[hesterfield]! Did ever man so well deserve, though he was a Peer of the realm, to die by the side of Newgate? Or did ever book so well deserve to be burned by the common hangman, as his Letters? Did Mr. David Hume, lower, if possible, than either of the former, know the heart of man? No more than a worm or a beetle does. After "playing so idly with the darts of death," do you now find it a laughing matter? What think you now of Charon? Has he ferried you over Styx? At length he has taught you to know a little of your own heart! At length you know it is a fearful thing to fall into the hands of the living God!

8. One of the ablest champions of infidelity (perhaps the most elegant, and the most decent writer that ever produced a system of religion without being in the least obliged to the Bible for it) breaks out in the fullness of his heart: "Who would not wish that there was full proof of the Christian revelation, since it is undoubtedly the most benevolent system that ever appeared in the world!" Might he not add a reason of another kind, - Because without this man must be altogether a mystery to himself? Even with the help of Revelation, he knows exceeding little; but without it, he would know abundantly less, and nothing with any certainty. Without the light which is given us by the oracles of God, how could we reconcile his greatness with his meanness? While we acknowledged, with Sir John Davies, - I know my soul has power to know all things, Yet is she blind, and ignorant of all: I know I'm one of nature's little kings; Yet to the least and vilest things in thrall.

9. Who then knoweth the hearts of all men? Surely none but He that made them. Who knoweth his own heart? Who can tell the depth of its enmity against God? Who knoweth how deeply it is sunk into the nature of Satan? III. 1. From the preceding considerations, may we not learn, First, "He that trusteth in his own heart is a fool?" For who that is wise would trust one whom he knows to be "desperately wicked?" especially, whom he hath known, by a thousand experiments, to be "deceitful above all things"? What can we expect, if we still trust a known liar and deceiver, but to be deceived and cheated to the end?

2. We may hence, in the Second place, infer the truth of that other reflection of Solomon: "Seest thou a man that is wise in his own eyes? there is more hope of a fool than of him." For at what a distance from wisdom must that man be who never suspected his want of it? And will not his thinking so well of himself prevent his receiving instruction from others? Will he no be apt to be displeased at admonition, and to construe reproof into reproach? Will he not therefore be less ready to receive instruction than even one that has little natural understanding? Surely no fool is so incapable of amendment as one that imagines himself to be wise. He that supposes himself not to need a physician, will hardly profit by his advice.

3. May we not learn hence, Thirdly, the wisdom of that caution, "Let him who thinketh he standeth take heed lest he fall?" Or, to render the text more properly,) "Let him that assuredly standeth take heed lest he fall." How firmly soever he may stand, he has still a deceitful heart. In how many instances has he been deceived already! And so he may again. Suppose he be not deceived now, does it follow that he never will? Does he not stand upon slippery ground? And is he not surrounded with snares? Into which he may fall and rise no more? 4. Is it not wisdom for him that is now standing, continually to cry to God, "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?" Thou alone, O God, "knowest the hearts of all the children of men:" O show thou me what spirit I am of, and let me not deceive my own soul! Let me not "think of myself more highly than I ought to think." But let me always "think soberly, according as thou hast given me the measure of faith!" Halifax, April 21, 1790

The Heavenly Treasure in Earthen Vessels "We have this treasure in earthen vessels." 2 Cor. 4:7. 1. How long was man a mere riddle to himself! For how many ages were the wisest of men utterly unable to reveal the mystery, to reconcile the strange inconsistencies, in him, - the wonderful mixture of good and evil, of greatness and littleness, of nobleness and baseness [barrenness]? The more deeply they considered these things the more they were entangled. The more pains they took, in order to clear up the subject, the more they were bewildered in vain, uncertain conjectures.

2. But what all the wisdom of man was unable to do, was in due time done by the wisdom of God. When it pleased God to give an account of the origin of things, and of man in particular, all the darkness vanished away, and the clear light shone. "God said, Let us make man in our own image." It was done. In the image of God man was made. Hence we are enabled to give a clear, satisfactory account of the greatness, the excellency, the dignity of man. But "man, being in honour" did not continue therein, but rebelled 20 against his sovereign Lord. Hereby he totally lost, not only the favour, but likewise the image of God. And "in Adam all died." For fallen "Adam begat a son in his own likeness." And hence we are taught to give a clear, intelligible account of the littleness and baseness of man. He is sunk even below the beasts that perish. Human nature now is not only sensual but devilish. There is in every man born into the world, (what is not in any part of the brute creation; no beast is fallen so low,) a "carnal mind, which is enmity," direct enmity, "against God."

3. By considering, therefore, these things in one view, - the creation and the fall of man, - all the inconsistencies of his nature are easily and fully understood. The greatness and littleness, the dignity and baseness, the happiness and misery, of his present state, are no longer a mystery, but clear consequences of his original state and his rebellion against God. This is the key that opens the whole mystery, that removes all the difficulty, by showing what God made man at first, and what man has made himself. It is true, he may regain a considerable measure of "the image of God wherein he was created:" But still, whatever we regain, we shall "have this treasure in earthen vessels." In order to have a clear conception of this, we may inquire, First, what is "the treasure" which we now have; and, in the Second place, consider how "we have this treasure in earthen vessels."

I. 1. And, First, let us inquire, What is this treasure which Christian believers have? I say, believers; for it is of these directly that the Apostle is here speaking. Part of this they have, in common with other men, in the remains of the image of God. May we not include herein, First, an immaterial principle, a spiritual nature, endued with understanding, and affections, and a degree of liberty; of a self-moving, yea, and self-governing power? (otherwise we were mere machines, stocks, and stones)? And, Secondly, all that is vulgarly called natural conscience; implying some discernment of the difference between moral good and evil, with an approbation of one, and disapprobation of the other, by an inward monitor excusing or accusing? Certainly, whether this is natural or superadded by the grace of God, it is found, at least in some small degree, in every child of man. Something of this is found in every human heart, passing sentence concerning good and evil, not only in all Christians, but in all Mahometans, all Pagans, yea, the vilest of savages.

2. May we not believe, that all Christians, though but nominally such, have sometimes at least, some desire to please God, as well as some light concerning what does really please him, and some convictions when the are sensible of displeasing him? Such treasure have all the children of men, more or less, even when they do not yet know God.

3. But it is not these of whom the Apostle is here speaking; neither is this the treasure which is the subject of his discourse. The persons concerning whom he is here speaking are those that are born of God; those that, "being justified by faith," have now redemption in the blood of Jesus, even the forgiveness of sins; those who enjoy that peace of God which passeth all understanding; whose soul doth magnify the Lord, and rejoice in him with joy unspeakable; and who feel the "love of God shed abroad in their hearts by the Holy Ghost, which is given unto them." This, then, is the treasure which they have received; - a faith of the operation of God; a peace which sets them above the fear of death, and enables them in everything to be content; an hope full of immortality, whereby they already "taste of the powers of the world to come;" the love of God shed abroad in their hearts with love to every child of man, and a renewal in the whole image of God, in all righteousness and true holiness. This is properly and directly the treasure concerning which the Apostle is here speaking.

II. 1. But this, invaluable as it is, "we have in earthen vessels." The word is exquisitely proper, denoting both the brittleness of the vessels, and the meanness of the matter they are made of. It directly means, what we term earthenware; china, porcelain, and the like. How weak, how easily broken in pieces! Just such is the case with a holy Christian. We have the heavenly treasure in earthly, mortal, corruptible bodies. "Dust thou art," said the righteous Judge to his rebellious creature, till then incorruptible and immortal, "and to dust thou shalt return." How finely (but with what a mixture of light and darkness) does the heathen poet touch upon this change! Post ignem etherea domo subduxerat, - "After man had stolen fire from heaven," (what an emblem of forbidden knowledge!) macies et nova febrium, - that unknown army of consumptions, fevers, sickness, pain of every kind, fixed their camp upon earth, which till then they could no more have entered than they could scale heaven; and all tended to introduce and pave the way for the last enemy, death. From the moment that awful sentence was pronounced the body received the sentence of death in itself; if not from the moment our first parents completed their rebellion by eating of the forbidden fruit. May we not probably

conjecture that there was some quality naturally in this, which sowed the seeds of death in the human body, till then incorruptible and immortal? Be this as it may, it is certain that, from this time, "the corruptible body has pressed down the soul." And no marvel, seeing the soul, during its vital union with the body, cannot exert any of its operations, any otherwise than in union with the body, with its bodily organs. But all of these are more debased and depraved by the fall of man, than we can possibly conceive; and the brain, on which the soul more directly depends, not less than the rest of the body. Consequently, if these instruments, by which the soul works, are disordered, the soul itself must be hindered in its operations. Let a musician be ever so skilful, he will make but poor music if his instrument be out of tune. From a disordered brain (such as is, more or less, that of every child of man) there will necessarily arise confusedness of apprehension, showing itself in a thousand instances; false judgment, the natural result thereof, and wrong inferences; and from these, innumerable mistakes will follow, in spite of all the caution we can use. But mistakes in the judgment will frequently give occasion to mistakes in practice; they

will naturally cause our speaking wrong in some instances, and acting wrong in others; nay, they may occasion not only wrong words or actions, but wrong tempers also. If I judge a man to be better than he really is; in consequence I really love him more than he deserves. If I judge another to be worse than he really is; I shall, in consequence, love him less than he deserves. Now both these are wrong tempers. Yet possibly it may not be in my power to avoid either the one or the other.

2. Such are the unavoidable consequences of "having these treasures in earthen vessels." Not only death, and its forerunners, - sickness, weakness, and pain, and a thousand infirmities, - but likewise error, in ten thousand shapes, will be always ready to attack us. Such is the present condition of humanity! Such is the state of the wisest men! Lord, "what is man, that thou art still mindful of him; or the son of man, that thou regardest him?" 3. Something of this great truth, that the "corruptible body presses down the soul," - is strongly expressed in those celebrated lines of the ancient poet. Speaking of the souls of men he says: Igneus est ollis vigor, et coelestis origo Semnibus; quantum non noxia corpora tardant, Terrenique hebetant artus, moribundaque membra. These seeds of heavenly fire, With strength innate, would to their source aspire, But that their earthly limbs obstruct their flight, And check their soaring to the plains of light.

4. But suppose it pleased the all-wise Creator, for the sin of man, to suffer the souls of men in general to be weighed down in this miserable manner by their corruptible body; why does he permit the excellent treasure which he has entrusted to his own children, to be still lodged in these poor earthen vessels?" Would not this question naturally occur to any reflecting mind? Perhaps it would; and therefore the Apostle immediately furnishes us with a full answer: God has done this, that "the excellency of the power might be of God, and not of us;" that it might be undeniably plain to whom that excellent power belonged; that no flesh might glory in his sight; but that all who have received this treasure might continually cry, "Not unto us, but unto thee, O Lord, be the praise, for thy name and for thy truth's sake."

5. Undoubtedly this was the main design of God in this wonderful dispensation; to humble man, to make and keep him little and poor, and base, and vile, in his own eyes. And whatever we suffer hereby, we are well repaid, if it be a means of "hiding pride from man;" of laying us low in the dust, even then, when we are most in danger of being lifted up by the excellent gifts of God! 6. Nay, if we suffer hereby, from the mean habitation of the immortal spirit; if pain, sickness, and numberless other afflictions beside, to which we should not otherwise have been liable, assault us on every side, and at length bear us down into the dust of death; what are we losers by this? Losers! No, "In all these things we are more than conquerors, through him that loved us." Come on then, disease, weakness, pain, - afflictions, in the language of men. Shall we not be infinite gainers by them? Gainers for ever and ever! seeing "these light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory!"

7. And are we not, by the consciousness of our present weakness, effectually taught wherein our strength lies? How loud does it proclaim, "Trust in the Lord Jehovah; for in him is everlasting strength!" Trust in Him who suffered a thousand times more than ever you can suffer! Hath he not all power in heaven and in earth? Then, what though The heavenly treasure now we have In a vile house of clay! Yet He shall to the utmost save, And keep it to that day. Potto, June 17, 1790

On Living Without God "Without God in the world." Eph. 2:12. 1. Perhaps these words might be more properly translated, Atheists in the world. This seems to be a little stronger expression than "without God in the world," which sounds nearly negative, and does not necessarily imply any more than the having no fellowship or intercourse with God. On the contrary, the word Atheist is commonly understood to mean something positive, - the not only disclaiming any intercourse with him, but denying his very being.

2. The case of these unhappy men may be much illustrated by a late incident, the truth of which cannot reasonably be doubted, there having been so large a number of eye-witnesses. An ancient oak being cut down, and split through the midst, out of the very heart of the tree crept a large toad, and walked away with all the speed he could. Now how long, may we probably imagine, had this creature continued there? It is not unlikely it might have remained in its nest above a hundred years. It is not improbable it was nearly, if not altogether, coeval with the oak; having been some way or other enclosed therein at the time that it was planted. It is not therefore unreasonable to suppose that it had lived that strange kind of life at least a century. We say, it had lived; But what manner of life! How desirable! How enviable! As Cowley says: O life, most precious and most dear! O life, that Epicures would long to share! Let us spend a few thoughts upon so uncommon a case, and make some improvement of it.

3. This poor animal had organs of sense; yet it had not any sensation. It had eyes, yet no ray of light ever entered its black abode. From the very first instant of its existence there, it was shut up in impenetrable darkness. It was shut up from the sun, moon and stars, and from the beautiful face of nature; indeed, from the whole visible world, as much as if it had no being.

4. As no air could penetrate its sable recess, it consequently could have no hearing. Whatever organs it was provided with, they could be of no use; seeing no undulating air could find a way through the walls that surrounded it. And there is no reason to believe that it had any sense analogous to those either of smelling or tasting. In a creature which did not need any food these could have been of no possible use. Neither was there any way whereby the objects of smell or taste could make their approach to it. It must be very little, if at all, that it could be acquainted even with the general sense, - that of feeling: As it always continued in one unvaried posture amidst the parts that surrounded it, all of these being immovably fixed could make no new impression upon it. So that it had only one feeling from hour to hour, and from day to day, during its whole duration.

5. And as this poor animal was destitute of sensation, it must have equally been destitute of reflection. Its head (of whatever sort it was,) having no materials to work upon, no ideas of sensation of any kind, could not produce any degree of reflection. It scarce, therefore could have any memory, or any imagination. Nor could it have any locative power, while it was so closely bound in on every side. If it had in itself some springs of motion, yet it was impossible that power should be exerted, because the narrowness of its cavern could not allow of any change of place.

6. How exact a parallel may be drawn between this creature (hardly to be called an animal) and a man that is "without God in the world!" Such as are a vast majority of even those that are called Christians! I do not mean that they are Atheists, in the common sense of the word. I do not believe that these are so numerous as many have imagined. Making all the inquiry and observation I could for upwards of fifty years, I could not find twenty who seriously disbelieved the being of a God; nay, I have found only two of these (to the best of my judgment) in the British Islands: Both of these then lived in London, and had been of this persuasion many years. But several years before they were called to appear before God, both John S - and John B - were fully convinced that there is a God; and, what is more remarkable, they were first convinced that he is a terrible, and then that he is a merciful God. I mention these two accounts to show not only that there are real literal Atheists in the world; but also, that even then, if they will condescend to ask it, they may find "grace to help in time of need."

7. But I do not mean such as these when I speak of those who are Atheists or "without God in the world;" but of such as are only practical Atheists; as have not God in all their thoughts; such as have not acquainted themselves with him, neither have any fellowship with him; such as have no more intercourse with God, or the invisible world, than this animal had with the visible. I will endeavour to draw the parallel between these. And may God apply it to their hearts!

8. Every one of these is in exactly such a situation with regard to the invisible as the toad was in respect to the visible world. That creature had undoubtedly a sort of life, such as it was. It certainly had all the internal and external parts that are essential to animal life; and, without question, it had suitable juices, which kept up a kind of circulation. This was a life indeed! And exactly such a life is that of the Atheist, the man "without God in the world." What a thick veil is between him and the invisible world, which, with regard to him, is as though it had no being! He has not the least perception of it; not the most distant idea. He has not the least sight of God, the intellectual Sun; nor any the least attraction toward him, or desire to have any knowledge of his ways. Although His light be gone forth into all lands, and His sound unto the end of the world, yet he heareth no more thereof than of the fabled music of the spheres. He tastes nothing of the goodness of God or the powers of the world to come. He does not feel (as our Church speaks) the working of the Holy Spirit in his heart. In a word, he has no more intercourse with a knowledge of the spiritual world, than this poor creature had of the natural, while shut up in its dark enclosure.

9. But the moment the Spirit of the Almighty strikes the heart of him that was till then without God in the world, it breaks the hardness of his heart, and creates all things new. The Sun of Righteousness appears, and shines upon his soul, showing him the light of the glory of God in the face of Jesus Christ. He is in a new world. All things round him are become new, such as it never before entered into his heart to conceive. He sees, so far as his newly-opened eyes can bear the sight, The opening heavens around him shine, With beams of sacred bliss. He sees that he has "an Advocate with the Father, Jesus Christ the righteous;" and that he has "redemption in his blood, the remission of his sins." He sees "a new way that is opened into the holiest by the blood of Jesus;" and his "light shineth more and more unto the perfect day."

10. By the same gracious stroke, he that before had ears but heard not is now made capable of hearing. He hears the voice that raiseth the dead, - the voice of Him that is "the resurrection and the life." He is no longer deaf to his invitations or commands, to his promises or threatenings; but gladly hears every word that proceeds out of his mouth, and governs thereby all his thoughts, words, and actions.

11. At the same time, he receives other spiritual senses, capable of discerning spiritual good and evil. He is enabled to taste, as well as to see, how gracious the Lord is. He enters into the holiest by the blood of Jesus, and tastes of the powers of the world to come. He finds Jesus' love far better than wine; yea, sweeter than honey or the honey-comb. He knows what that meaneth: "All thy garments smell of myrrh, aloes, and cassia." He feels the love of God shed abroad in his heart by the Holy Ghost which is given unto him; or, as our Church expresses it, "feels the workings of the Spirit of God in his heart." Meantime, it may easily be observed, that the substance of all these figurative expressions is comprised in that one word faith, taken in its widest sense; being enjoyed, more or less, by everyone that believes in the name of the Son of God. This change, from spiritual death to spiritual life, is properly the new birth; all the particulars whereof are admirably well expressed by Dr. Watts in one verse: Renew my eyes, open my ears, And form my soul afresh; Give me new passions, joys and fears, And turn the stone to flesh!

12. But before this universal change there may be many partial changes in a natural man, which are frequently mistaken for it, whereby many say, "Peace, peace!" to their souls, when there is no peace. There may be not only a considerable change in the life, so as to refrain from open sin, yea, the easily besetting sin; but also a considerable change of tempers, conviction of sin, strong desires, and good resolutions. And here we have need to take great care, not, on the one hand, to despise the day of small things; nor, on the other, to mistake any of these partial changes for that entire, general change, the new birth; that total change from the image of the earthly Adam into the image of the heavenly, from an earthly, sensual, devilish mind, into the mind that was in Christ.

13. Settle it therefore in your hearts, that however you may be changed in many other respects, yet in Christ Jesus, that is, according to the Christian institution, nothing will avail without the whole mind that was in Christ, enabling you to walk as Christ walked. Nothing is more sure than this: "If any man be in Christ," a true believer in him, "he is a new creature: Old things," in him, "are passed away; all things are become new."

14. From hence we may clearly perceive the wide difference there is between Christianity and morality. Indeed nothing can be more sure than that true Christianity cannot exist without both the inward experience and outward practice of justice, mercy, and truth; and this alone is given in morality. But it is equally certain that all morality, all the justice, mercy, and truth which can possibly exist without Christianity, profiteth nothing at all, is of no value in the sight of God, to those that are under the Christian dispensation. Let it be observed, I purposely add, "to those that are under the Christian dispensation," because I have no authority from the Word of God "to judge those that are without." Nor do I conceive that any man living has a right to sentence all the heathen and Mahometan world to damnation. It is far better to leave them to him that made them, and who is "the Father of the spirits of all flesh;" who is the God of the Heathens as well as the Christians, and who hateth nothing that he hath made. But meantime this is nothing to those that name the name of Christ: - all those, being under the law, the Christian law, shall undoubtedly be judged thereby; and, of consequence, unless those be so changed as was the animal above mentioned, unless they have new senses, ideas, passions, tempers, they are no Christians. However just, true, or merciful they may be, they are but Atheists still!

15. Perhaps there may be some well-meaning persons who carry this farther still; who aver, that whatever change is wrought in men, whether in their hearts or lives, yet if they have not clear views of those capital doctrines, the fall of man, justification by faith, and of the atonement made by the death of Christ, and of his righteousness transferred to them, they can have no benefit from his death. I dare in no wise affirm this. Indeed I do not believe it. I believe the merciful God regards the lives and tempers of men more than their ideas. I believe he respects the goodness of the heart rather than the clearness of the head; and that if the heart of a man be filled (by the grace of God, and the power of his Spirit) with the humble, gentle, patient love of God and man, God will not cast him into everlasting fire prepared for the devil and his angels because his ideas are not clear, or because his conceptions are confused. Without holiness, I own, "no man shall see the Lord;" but I dare not add, "or clear ideas."

16. But to return to the text. Let me entreat all of you who are still "without God in the world," to consider with all your humanity, benevolence, virtue, you are still lnclusi tenebris, et carcere caeco: Inclosed in darkness and infernal shade. My dear friends! you do not see God. You do not see the Sun of righteousness. You have no fellowship with the Father, or with his Son, Jesus Christ. You never heard the voice that raiseth the dead. Ye know not the voice of your Shepherd. Ye have not received the Holy Ghost. Ye have no spiritual senses. You have your old, natural ideas, passions, joys, and fears; you are not new creatures. O cry to God, that he may rend the veil which is still upon your hearts; and which gives you occasion to complain, - O dark, dark, dark, I still must say, Amidst the blaze of gospel-day! O that you may this day hear his voice, who speaketh as never man spake, saying, "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee!" Is it not his voice that crieth aloud, "Look unto me, and be thou saved?" He saith, "Lo! I come!" Even so, Lord Jesus! Come quickly! Rotherham, July 6, 1790

On the Danger of Increasing Riches "If riches increase, set not thine heart upon them." Ps. 62:10. 1. From that express declaration of our Lord, "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," we may easily learn, that none can have riches without being greatly endangered by them. But if the danger of barely having them is so great, how much greater is the danger of increasing them! This danger is great even to those who receive what is transmitted to them by their forefathers; but it is abundantly greater to those who acquire them by their skill and industry. Therefore, nothing can be more prudent than this caution: "If riches increase, set not thine heart upon them." 2. It is true, riches, and the increase of them, are the gift of God. Yet great care is to be taken, that what is intended for a blessing, do not turn into a curse. To prevent which, it is highly expedient to consider seriously, I. What is meant by riches; and when they may be said to increase. II. What is implied in setting our hearts upon them; and how we may avoid it.

I. Consider, First, what is here meant by riches. Indeed some may imagine that it is hardly possible to mistake the meaning of this common word. Yet, in truth, there are thousands in this mistake; and many of them quite innocently. A person of note, hearing a sermon preached upon this subject several years since, between surprise and indignation broke out aloud, "Why does he talk about riches here? There is no rich man at Whitehaven, but Sir James L - r." And it is true there was none but he that had forty thousand pounds a year, and some millions in ready money. But a man may be rich that has not a hundred a year, nor even one thousand pounds in cash. Whosoever has food to eat, and raiment to put on, with something over, is rich. Whoever has the necessaries and conveniences of life for himself and his family, and a little to spare for them that have not, is properly a rich man; unless he is a miser, a lover of money, one that hoards up what he can and ought to give to the poor. For it so, he is a poor man still, though he has millions in the bank; yea, he is the poorest of men; for The beggars but a common lot deplore;

The rich poor man's emphatically poor. 2. But here an exception may be made. A person may have more than necessaries and conveniences for his family, and yet not be rich. For he may be in debt; and his debts may amount to more than he is worth. But if this be the case, he is not a rich man, how much money soever he has in his hands. Yea, a man of business may be afraid that this is the real condition of his affairs, whether it be or no; and then he cannot be so charitable as he would, for fear of being unjust. How many that are engaged in trade, are in this very condition! those especially that trade to a very large amount; for their affairs are frequently so entangled, that it is not possible to determine, with any exactness, how much they are worth, or, indeed, whether they are worth anything or nothing. Should we not make a fair allowance for them?

3. And beware of forming a hasty judgment concerning the fortune of others. There may be secrets in the situation of a person, which few but God are acquainted with. Some years since, I told a gentleman, "Sir, I am afraid you are covetous." He asked me, "What is the reason of your fear?" I answered, "A year ago, when I made a collection for the expense of repairing the Foundery, you subscribed five guineas. At the subscription made this year you subscribed only half a guinea." He made no reply; but after a time asked, "Pray, Sir, answer me a question: Why do you live upon potatoes?" (I did so between three and four years.) I replied, "It has much conduced to my health." He answered, "I believe it has. But did you not do it likewise to save money?" I said, "I did; for what I save from my own meat, will feed another that else would have none." "But, Sir", said he, "if this be your motive you may save much more. I know a man that goes to the market at the beginning of every week: There he buys a pennyworth of parsnips, which he boils in a large quantity of water. The parsnips serve him for food, and the water for drink, the ensuing week So his meat and drink together cost him only a penny a week." This he constantly did, though he had then two hundred pounds a year, to pay the debts which he had contracted before he knew God! And this was he, whom I had set down for a covetous man!

4. But there are those who are conscious before God that they are rich. And, doubtless, some among you are of the number. You have more of the goods of this world than is needful either for yourself or your family. Let each consider for himself. Do your riches increase? Do not you understand that plain expression? Have you not more money, or more of money's worth, than you had ten or twenty years ago, or at this time last year? If you keep any account, you can easily know this. Indeed you ought to know; otherwise, you are not a good steward, even in this respect, of the mammon of unrighteousness. And every man, whether engaged in trade or not, ought to know whether his substance lessens or increases.

5. But many have found out a way never to be rich, though their substance increase ever so much. It is this: As fast as ever money comes in, they lay it out, either in land, or enlarging their business. By this means, each of these, keeping himself bare of money, can still say, "I am not rich;" yea, though he has ten, twenty, a hundred times more substance than he had some years ago. This may be explained by a recent case: A gentleman came to a merchant in London, a few years since, and told him, "Sir, I beg you will give me a guinea for a worthy family that is in great distress." He replied, "Really, Mr. M., I cannot well afford to give you it just now; but if you will call upon me when I am worth ten thousand pounds, upon such an occasion I will give you ten guineas." Mr. M., after some time, called upon him again, and said, "Sir, I claim your promise; now you are worth ten thousand pounds." He replied, "That is very true: But I assure you, I cannot spare one guinea so well as I could then."