and emulous of distinction and authority, he is easily seduced by the influx of his enthusiastic spiritual associates, into the pride of self-derived intelligence, conceiving himself superior to others, and the best qualified to teach, dictate, and rule. Hence he may attempt to strike out some new path; form a system of doctrine of his own; explain it in obscure terms and metaphysical jargon; and at length, elated with his own imaginary wisdom, what he first taught in hesitation and doubt, he now believes and confirms as the highest truth, and deems himself far wiser than other men. Whereas in reality his intellect is run wild; he soars into the delusive regions of fantasy; his head turns giddy with self-elevation; and so far from our wondering that he thinks himself the wisest of men, and all others foolish, we need not be surprised should he deem himself all but a god, and expect his disciples to adore him!*

May every New Church Christian carefully guard against every degree of delusion, fantasy, and enthusiastic imagination, and thus guard against the devices of infernal spirits, who are ever active to deceive and to destroy. Let him make the Word of truth his rule; be humble; and instead of self-exaltation or the boast of superior wisdom, let him labour to become as a little child in humility, innocence, teachableness, and purity; for true wisdom dwells with innocence; and we know that only the humble can be divinely exalted. Let us be satisfied with the heavenly principles of love and charity; contented to live by faith, and anxious only to prepare our souls for that open spiritual communication, and that spiritual company, and exaltation to honour, to which we trust the LORD our God will see good to elevate us, when we enter the world of spirits. Till then may we be content to walk in the vale of humility, and deem it the highest wisdom and honour we can obtain, to love our only LORD, and faithfully walk in the path of his commandments, for this is the only safe road, and assuredly ends in bliss eternal!

* See a relation in the Universal Theology, No. 661, shewing the dreadful consequence of enthusiasm and self-derived intelligence, when they have gained the full dominion.

SECTION XXXI.

THE PRINCIPLES FROM WHICH THE THINGS OF THIS LIFE ARE PURSUED; AND THE TOO GREAT ANXIETY TO

OBTAIN THEM.

THIS world is not our home. "Here we have no continuing city." We are "strangers and sojourners as all our fathers were."† Consequently we are on our journey, travelling through wildernesses and deserts, hills and mountains, plains and valleys, rocks and rugged roads, all which, if we steadily travel on, under the same guide as led the children of Israel from Egypt to Canaan, will be passed over with safety, and bring us to our true home, our own happy country, and our everlasting residence there. If then we are only upon a journey, that journey an important one, and if at the end of it our eternal state, our everlasting residence, will be unalterably fixed, either in misery or happiness, it should seem that there is not any thing in the world through which we travel, independently of this journey, of sufficient consequence to engage our warm affections, or captivate our hearts. For however pleasing and desirable any thing may appear, it is but transient, and continues, as it were, but for a moment; it is lost almost as soon as possessed; and while in possession, it gives not the happiness expected; it is embittered by a thousand cares and disappointments; and at best, it is like the sweet-scented beautiful rose which charms the eye and regales the sense, but is accompanied with thorns which may wound the flesh; and how soon it fades, and its fragrance is gone! Experience testifies to the truth of this observation, and every Christian traveller will confirm the fact. But, however pleasing the objects of this world may be, and allowing they would give ten thousand times more pleasure than they ever have done, or ever will, how inconsistent and how vain would it be to fix our ruling love upon them, while at the same time we are assured they will soon disappear, and, to us, be lost for ever. There is not any thing in this world that can reasonably claim the ruling love of man, because there is not any thing that can give a true and primary or satisfying happiness to man, no not for a day, an hour, or a moment. True happiness dwells in another + Heb. xi. 13.

*Heb. xiii. 14.

world, to which we are going, and there it is neither uncertain nor transient, but perfect in its nature, and durable in its existence, even to all eternity; and our souls, which belong to that world, partake of its happiness in part here, just so far as we are prepared to enjoy it in fulness hereafter. As, then, we are passing through this world to an eternal one, it will be expedient for us to examine seriously, and properly determine, what principle it is from which we act, in our pursuit of the things which belong to this present world and life.

There are two principles, from one or the other of which all men act and live: the one is a principle confined to self and this world,—the other is extended to our neighbour and a superior world. To explain the nature of these principles at length is not my intention, as they are clearly explained in the writings of our author. But known as they are, it is but too evident that we are very prone to act and live from the inferior principle, namely, the love of self and this world. And so long as this love bears rule, all things of the mind are in disorder; happiness is sought for in vain; and the true ground of it is unknown. Let us then suppose that, as rational beings and members of society, we are active, industrious, and useful in our employment, business, occupation, or office, in which we are placed by divine Providence; and that we engage in these, not only with activity, care, and attention, but also in an honest, punctual, and orderly manner. In this case we may conclude all is well and right; we are useful in the world, respectable in society, and doing our duty to ourselves and to all men. But here let a well-instructed New Church Christian step in, and he will say, "All this is right and good in itself; you are useful in the world, but let me ask, What is your real end in all this? From what motive or principle do you act and do all these things?" Perhaps the reply may run thus: "Why for the support of myself and family, that I may acquire property, appear respectable in the world, and not only enjoy the good things of life, but provide for ease and comfort in advanced age at a future day. This is my motive and the end I have in view." "And have you no higher motive and end than this?" "What higher should I have? what end can be superior to this, to engross my industry, labour, and care?" "Is it possible you have no better motive! Why then you are governed by the love of self and the world; your motive and your end centre in self alone; the origin and spring of all unhappiness!"

Now, my brethren, let us reflect upon this state for a moment. Our author justly observes, that all acts of use, civil and moral, done from self, or from worldly, temporal, and selfish motives and ends, are of no avail as to our final happiness, because in them there is no good from the LORD, no spiritual life; they are tainted with numberless evils, proceed from a corrupt proprium, and are defiled by the unclean principle which gives them birth, and by the selfish end for which they are done. Although, then, they may be useful to others, and to the man himself, as to this life and the present object he has in view, nevertheless as to his spiritual state, and the life to come, they are all dead things, and to death they tend. It will be well therefore to consider, that when we act and live from merely natural motives and ends, our ruling love is in the things of this world and time, such as prosperity, riches, reputation, corporeal and temporal enjoyments. And if our ruling love be in these things, and we feel, or seem to feel, at the same time, an affection for spiritual and eternal things, this ruling love will gradually and effectually diminish the weaker spiritual affection; every spark of it will gradually be extinguished and die; and that love which ought to be under the feet, will obtain supreme and full power, and becoming the head, will govern the whole man, and where that principle governs, all is bondage, anxiety, and death. Moreover, to cure us of this folly, and to wean us from so impure and dangerous a love, let us recollect and bear in mind until it is deeply impressed upon our very hearts, that every thing of a worldly nature, however splendid, fascinating, and desirable to the natural mind,-such as wealth, fine houses, and land, extensive pleasure grounds, esteem and honour, luxurious enjoyments, bodily gratifications, and all that the world can give, laid at our feet, and called our own, cannot be either proper or sufficient objects to bless the soul of man, or give him one hour's substantial and satisfying happiness! They may amuse and gratify the natural mind for an hour or a day; inflate it with pride and consequence; the tongue of adulation may charm the ear; the dependant vassals may bend before the elated mortal as he stands in the midst of surrounding vanities and splendid nothings; all these may glitter to the eye, and fascinate for a moment, but how soon they will pass away, and be seen no more! They cannot contribute any thing to our souls and their eternal states; they cannot contribute a single abiding joy, or promote our lasting welfare and blessed

ness, either in time or eternity. As therefore we so well know that every thing of the kind is transient and uncertain; must either totally leave us, or we leave them; and that if when we quit the material body, they have been the objects of our ruling love, that love will remain, and being evil in itself, must sink the immortal spirit, the real man, into everlasting disappointment and misery,—if we are so well aware of all this, how can we be so wanting to ourselves, as well as to God, as to give them our best affections! But if as truly reformed and spiritual minds, we are careful, industrious, and useful in all temporal concerns from heavenly motives, by acting under the influence of love to our neighbour and of being useful; considering temporal goods as inferior and subordinate blessing, and loving them in no higher degree than as the gifts of a kind Providence for our comfort and accommodation while passing through this world, and to enable us to perform uses more extensively for the benefit and good of our fellow creatures, then we shall so act and live, that every thing of a worldly and temporal nature will contribute to our spiritual improvement, enhance our true happiness, extend our uses, and enlarge our delights, and so prepare us for the heavens of our God. At the same time, strict honesty, uprightness, and benevolence, will mark our conduct, and the good things of divine Providence will be received and enjoyed with a superior zest, through peace in our own minds, and a confidence of the LORD's approbation. His joy will abide in us and our joy will be full. This, my brethren, is, or should be, the state of life and mind of every professed member of the New Church. I am confident you will acknowledge it should be so, and the excellence, the advantage, and the eternal blessedness of it, is as plain to your understanding as it is to my own. Let, then, a pure spiritual principle of charity, the love of uses, and a desire to promote the happiness of all men, be the essence and source of our conduct, and the spring of our industry, till we pass into the world of spirits, and enter the gates of heaven!

Permit me now to offer a few thoughts upon the "too great anxiety for obtaining the things of this world and time." And here let me beg of you not to allow yourselves to think that I trouble you with remarks upon circumstances of merely minor importance, for when they are viewed in connection with the grand whole, as the various particulars making up, and embodied in, the general system of human happiness, you will see