Imagens da página
PDF
ePub

wisdom? Oh no! It is far, very far from it. Thou fool! dost thou imagine because thou dost not see God, that God doth not see thee? Laugh on; play on; sing on; dance on: but "for all these things God will bring thee to judgment !"

2. From atheism, there is an easy transition to idolatry; from the worship of no God, to the worship of false gods: and, in fact, he that does not love God, (which is his proper, and his only proper worship,) will surely love some of the works of his hands; will love the creature, if not the Creator. But to how many species of idolatry is every rich man exposed! What continual and almost insuperable temptations is he under to" love the world ;" and that in all its branches! "The desire of the flesh, the desire of the eyes, and the pride of life." What innumerable temptations will he find to gratify the "desire of the flesh!" Understand this right. It does not refer to one only, but all the outward senses. It is equal idolatry, to seek our happiness in gratifying any or all of these. But there is the greatest danger, lest men should seek it in gratifying their taste; in a moderate sensuality; in a regular kind of epicurism; not in gluttony or drunkenness: far be that from them! They do not disorder the body; they only keep the soul dead; dead to God and all true religion.

3. The rich are equally surrounded with temptations from the "desire of the eyes:" that is, the seeking happiness in gratifying the imagination; the pleasures of which the eyes chiefly minister. The objects that give pleasure to the imagination are grand, or beautiful, or new. Indeed all rich men have not a taste for grand objects: but they have for new and beautiful things; especially for new: the desire of novelty being as natural to men, as the desire of meat and drink. Now how numerous are the temptations to this kind of idolatry, which naturally springs from riches! How strongly and continually are they solicited to seek happiness, (if not in grand, yet) in beautiful houses, in elegant furniture, in curious pictures, in delightful gardens! Perhaps in that trifle of all trifles,-rich or gay apparel. Yea, in every new thing, little or great, which fashion, the mistress of fools, recommends. How are rich men, of a more elevated turn of mind, tempted to seek happiness, as their various tastes lead, in poetry, history, music, philosophy, or curious arts and sciences! Now although it is certain all these have their use, and therefore may be innocently pursued, yet the seeking happiness in any of them, instead of God, is manifest idolatry: and therefore, were it only on this account, that riches furnish him with the means of indulging all these desires, it might well be asked, "Is not the life of a rich man above all others, a temptation upon earth?"

4. What temptation likewise must every rich man have, to seek happiness in "the pride of life!" I do not conceive the apostle to mean thereby pomp, or state, or equipage; so much as "the honour that cometh of men," whether it be deserved or not. A rich man is sure to meet with this: it is a snare he cannot escape. The whole city of London uses the words, rich and good, as equivalent terms. Yes," say they, "he is a good man; he is worth a hundred thousand pounds. And indeed every where, "if thou doest well unto thyself," if thou increasest in goods, "men will speak well of thee." All the world is agreed,

[ocr errors]
[ocr errors]

"A thousand pounds supplies

The want of twenty thousand qualities."

And who can bear general applause, without being puffed up? without being insensibly induced to think of himself "

ought to think?"

more highly than he

5. How is it possible that a rich man should escape pride, were it only on this account; that his situation necessarily occasions praise to flow in upon him from every quarter? For praise is generally poison to the soul, and the more pleasing, the more fatal; particularly when it is undeserved: so that well might our poet say;

"Parent of evil, bane of honest deeds,

Pernicious flattery! Thy destructive seeds,

In an ill hour, and by a fatal hand,

Sadly diffused o'er virtue's gleby land,
With rising pride amid the corn appear,

And check the hope and promise of the year!"

And not only praise, whether deserved or undeserved, but every thing about him tends to inspire and increase pride. His noble house, his elegant furniture, his well chosen pictures, his fine horses, his equipage, his very dress, yea, even "the embroidery plastered on his tail;" all these will be matter of commendation to some or other of his guests; and so have an almost irresistible tendency to make him think himself a better man, than those who have not these advantages.

6. How naturally, likewise, do riches feed and increase the self will which is born in every child of man! As not only his domestic servants, and immediate dependants, are governed implicitly by his will, finding their account therein; but also most of his neighbours and acquaintance study to oblige him in all things: so his will, being continually indulged, will, of course, be continually strengthened; till at length he will be ill able to sub.nit to the will either of God or men.

7. Such a tendency have riches to beget and nourish every temper that is contrary to the love of God. And they have equal tendency to feed every passion and temper that is contrary to the love of our neighbour contempt, for instance, particularly of inferiors, than which nothing is more contrary to love ;-resentment, of any real or supposed offence: perhaps even revenge; although God claims this as his own peculiar prerogative;—at least anger; for it immediately rises in the mind of a rich man, "What! to use me thus! Nay, but he shall soon know better: I am now able to do myself justice!"

8. Nearly related to anger, if not rather a species of it, are fretfulness and peevishness. But are the rich more assaulted by these than the poor? All experience shows that they are: one remarkable instance I was a witness of many years ago. A gentleman of large fortune, while we were seriously conversing, ordered a servant to throw sɔme coals on the fire: a puff of smoke came cut: he threw himself back in his chair, and cried out, "Oh Mr. Wesley, these are the crosses which I meet with every day!" I could not help asking, "Pray, sir John, are these the heaviest crosses you meet with?" Surely these crosses would not have fretted him so much, if he had had fifty, instead of five thousand pounds a year!

9. But it would not be strange, if rich men were in general void of all good dispositions, and an easy prey to all evil ones; since so few of them pay any regard to that solemn declaration of our Lord, without

observing which we cannot be his disciples: "And he said unto them all," the whole multitude, not unto his apostles only,-" if any man will come after me," will be a real Christian,- -"let him deny himself, and take up his cross daily, and follow me," Luke ix, 23. Oh how hard a saying is this, to those that are "at ease in the midst of their possessions!" Yet the Scripture cannot be broken. Therefore, unless a man do" deny himself" every pleasure which does not prepare him for taking pleasure in God," and take up his cross daily," obey every command of God, however grievous to flesh and blood, he cannot be a disciple of Christ; he cannot "enter into the kingdom of God."

10. Touching this important point, of denying ourselves, and taking up our cross daily, let us appeal to matter of fact: let us appeal to every man's conscience in the sight of God. How many rich men are there among the Methodists, (observe, there was not one, when they were first joined together,) who actually do "deny themselves and take up their cross daily?" Who resolutely abstain from every pleasure, either of sense, or imagination, unless they know by experience, that it prepares them for taking pleasure in God? Who declines no cross, no labour or pain, which lies in the way of his duty? Who of you that are now rich, deny yourselves just as you did when you were poor? Who as willingly endure labour or pain now, as you did when you were not worth five pounds? Come to particulars. Do you fast now as often as you did then? Do you rise as early in the morning? Do you endure cold or heat, wind or rain, as cheerfully as ever? See one reason, among many, why so few increase in goods, without decreasing in grace! Because they no longer deny themselves and take up their daily cross. They no longer, alas! endure hardship as good soldiers of Jesus Christ!

[ocr errors]

11. "Go to now, ye rich men! Weep and howl for the miseries that are coming upon you?" that must come upon you in a few days, unless prevented by a deep and entire change! "The canker of your gold and silver" will be "a testimony against you," and will "eat your flesh as fire!" Oh how pitiable is your condition! And who is able to help you? You need more plain dealing than any men in the world, and you meet with less. For how few dare speak as plain to you, as they would do to one of your servants! No man living, that either hopes to gain any thing by your favour, or fears to lose any thing by your displeasure. Oh that God would give me acceptable words, and cause them to sink deep into your hearts! Many of you have known me long, well nigh from your infancy: you have frequently helped me, when I stood in need. May I not say, you loved me? But now the time of our parting is at hand: my feet are just stumbling upon the dark mountains. I would leave one word with you, before I go hence; and you may remember it when I am no more seen.

"This

12. Ŏh let your heart be whole with God! Seek your happiness in him and him alone. Beware that you cleave not to the dust! earth is not your place." See that you use this world as not abusing it: use the world, and enjoy God. Sit as loose to all things here below, as if you were a poor beggar. Be a good steward of the manifold gifts of God; that when you are called to give an account of your stewardship, he may say, "Well done, good and faithful servant, enter thou into the joy of thy Lord!"

VOL. II.

26

SERMON CXIV.—On what is Man?

"What is man?” Psalm viii, 4.

1. NAY, what am I? With God's assistance I would consider myself. Here is a curious machine, "fearfully and wonderfully made." It is a little portion of earth, the particles of which cohering, I know not how, lengthen into innumerable fibres, a thousand times finer than hairs. These, crossing each other in all directions, are strangely wrought into membranes; and these membranes are as strangely wrought into arteries, veins, nerves, and glands; all of which contain various fluids, constantly circulating through the whole machine.

2. In order to the continuance of this circulation, a considerable quantity of air is necessary. And this is continually taken into the habit, by an engine fitted for that very purpose. But as a particle of ethereal fire is connected with every particle of air, (and a particle of water too,) so both air, water, and fire, are received into the lungs together; where the fire is separated from the air and water, both of which are continually thrown out; while the fire, extracted from them, is received into, and mingled with the blood. Thus the human body is composed of all the four elements, duly proportioned and mixed together: the last of which constitutes the vital flame, whence flows the animal heat.

3. Let me consider this yet a little farther. Is not the primary use of the lungs to administer fire to the body, which is continually extracted from the air, by that curious fire pump? By inspiration, it takes in the air, water, and fire together. In its numerous cells, (commonly called air vessels,) it detaches the fire from the air and water. This then mixes with the blood; as every air vessel has a blood vessel connected with it: and as soon as the fire is extracted from it, the air and water are thrown out by expiration.

4. Without this spring of life, this vital fire, there could be no circulation of the blood: consequently, no motion of any of the fluids; of the nervous fluid in particular: (if it be not rather, as is highly probable this very fire we are speaking of.) Therefore there could not be any sensation, nor any muscular motion. I say, there could be no circulation; for the cause usually assigned for this, namely, the force of the heart, is altogether inadequate to the supposed effect. No one supposes the force of the heart, in a strong man, to be more than equal to the weight of three thousand pounds. Whereas it would require a force equal to the weight of a hundred thousand pounds, to prope! the blood from the heart through all the arteries. This can only be effected by the ethereal fire contained in the blood itself, assisted by the elastic force of the arteries through which it circulates.

5. But besides this strange compound of the four elements, earth, water, air, and fire; I find something in me of a quite different nature, nothing akin to any of these. I find something in me that thinks; which neither earth, water, air, fire, nor any mixture of them, can possibly do something which sees, and hears, and smells, and tastes, and feels; all which are so many modes of thinking. It goes farther: having perceived objects by any of these senses, it forms inward ideas of them. It judges concerning them; it sees whether they agree or

disagree with each other. It reasons concerning them; that is, infers one proposition from another. It reflects upon its own operations; it is endued with imagination and memory; and any of its operations, judgment in particular, may be subdivided into many others.

6. But by what means shall I learn in what part of my body this thinking principle is lodged? Some eminent men have affirmed, that it is "all in all, and all in every part." But I learn nothing from this : they seem to be words that have no determinate meaning. Let us then appeal, in the best manner we can, to our own experience. From this I learn, that this thinking principle is not lodged in my hands, or feet, or legs, or arms. It is not lodged in the trunk of my body. Any one may be assured of this by a little reflection. I cannot conceive that it is situated in my bones, or in any part of my flesh. So far as I can judge, it seems to be situated in some part of my head; but whether in the pineal gland, or any part of the brain, I am not able to determine.

7. But farther: This inward principle, wherever it is lodged, is capable not only of thinking, but likewise of love, hatred, joy, sorrow, desire, fear, hope, &c, and a whole train of other inward emotions, which are commonly called passions or affections. They are styled, by a general appellation, the will; and are mixed and diversified a thousand ways. And they seem to be the only spring of action in that inward principle I call the soul.

8. But what is my soul? It is an important question, and not easy to be resolved.

"Hear'st thou submissive, put a lowly birth?
Some separate particles of finer earth?
A plain effect which nature must beget,
As motion dictates, and as atoms meet?"

I cannot in any wise believe this. My reason recoils at it. 1 cannot reconcile myself to the thought, that the soul is either earth, water, or fire; or a composition of all of them put together; were it only for this plain reason all these, whether separate or compounded in any possible way, are purely passive still. None of them has the least power of self motion: none of them can move itself. "But (says one) does not that ship move?" Yes, but not of itself; it is moved by the water on which it swims. "But then the water moves?" True; but the water is moved by the wind, the current of air. "But the air moves?" It is moved by the ethereal fire, which is attached to every particle of it; and this fire itself is moved by the Almighty Spirit, the source of ail the motion in the universe. But my soul has from him an inward principle of motion, whereby it governs at pleasure every part of the body.

9. It governs every motion of the body; only with this exception, which is a marvellous instance of the wise and gracious providence of the great Creator: there are some motions of the body, which are absolutely necessary for the continuance of life: such as the dilation and contraction of the lungs; the systole and diastole of the heart; the pulsation of the arteries; and the circulation of the blood. These are not governed by me at pleasure: they do not wait the direction of my will. And it is well they do not. It is highly proper, that all the vital motions should be involuntary; going on, whether we advert to them or not. Were it otherwise, grievous inconveniences might follow. A

« AnteriorContinuar »