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are born again, and have entered into the spirit of real religion, will turn the happiness or misery of our future and everlasting condition." The eternal salvation of one soul, says an ingenious and pious writer a, is of greater importance, and big with greater events, than the temporal salvation of an whole kingdom, though it were for the space of ten thousand ages; because there will come up a point, an instant in eternity, when that one soul shall have existed as many ages as all the individuals of an whole kingdom, ranged in close succession, will in the whole have existed in ten thousand ages. Therefore one soul is capable of a larger share of happiness or misery throughout an endless duration, (for that will be before it still) than an whole kingdom is capable of in ten thousand ages." What, O what then, will it profit a man, if he gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul b?

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But what tends to fix upon the mind such a reverence for the one thing needful, as is never--never to be obliterated, is, 4. And lastly, that it owes its existence, with all the comforts powers of it in this life, and all the joys and triumphs of it in another, to the humiliation and death of the Son of God. Behold the supreme Majesty of heaven tabernacling among men e him in whom dwelt all the fulness of the Godhead bodily d, and who thought it no robbery to be equal with God, humbling himself, and becoming obedient to death, even the death of the cross e : and all this with a view, to repair the injuries which sin had offered to the divine government, to make way for the return of the blessed Spirit to the temple he had forsaken, and so again to possess it of this heavenly blessing of which I have been discoursing. Behold, I say, this unfathomable condescension of divine goodness on the one hand; and the stupendous expressions of majesty and glory attending it, in the resurrection and ascension of Jesus, on the other; and then say whether there is not an importance in religion which infinitely exceeds, not only all human measures, but these by which the most exalted seraph about the throne of God, is used to compute. The groans of the expiring Saviour, the victory he ob

a Dr. Doddridge. d Col. ii. 9.

VOL. I.

b Matt. xvi. 26.

e Phil. ii. 6, 8.

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c John i. 1-14.

tained over the powers of darkness, the joys of heaven upon his return thither, and the descent of his Spirit to our earth; all proclaim with a loud voice this grand, essential, and most interesting truth-That religion is the one thing needful. In short, when we have said that it exists and lives through the death and mediation of the Son of God, we have said the utmost which can be imagined, by a finite mind, to reflect an importance and solemnity, as well as a beauty and glory on this great concern. But I forbear to enlarge here, leaving each one, amidst this scene of wonders, to his own contemplations.

The subject however of the necessity of religion must not be dismissed, without a word or two by way of improvement.

1. How astonishing is the infatuation of mankind in general, that they concern themselves so little about an affair of so interesting a nature! The fact is too true to be disputed. Look where we will, we see men with the greatest eagerness pursuing their worldly advantage. Either the riches, the honours, or the pleasures of the present life, are with them the one thing needful. So they consider these temporary and unsatisfying enjoyments, amidst all the plain evidence they daily have before their eyes of their wretched mistake; and even amidst the convincing proofs which sometimes strike their consciences, of the truth and importance of religion. But how sad a reflection is this on all their boasted wisdom and prudence! It hath ever been a maxim, admitted even by those who have the slenderest pretences to wisdom, that what is of the greatest moment should be first and chiefly attended to. But how egregiously do these men of wisdom contradict the very maxim, by which they would be thought to govern their conduct! Religion, which is confessedly the most important concern, is treated with the utmost indifference and neglect. How justly then does such a behaviour merit the description of madness and folly, which the Bible every where gives it!

And how affecting a proof doth this furnish of the degeneracy of human nature! Can it be questioned that sin hath drawn a vail of darkness over the minds of men, and that it hath brought a disease of the most fatal tendency upon their hearts? It is impossible, methinks, for any one to sit down and seriously consider this mournful fact, without acknowledging that the whole

world is apostatized from God, and sunk into guilt and misery. Convinced however, as the Christian is, of the reality and importance of religion, it would argue a strange kind of insensibility in him, were he not,

. 2. With earnestness and affection to exhort men to a serious attention to it. So Jesus and his apostles did, so we are commanded to do, and while we do it, have the dictates of sound wisdom on our side, as sufficiently appears from what hath been already said. They who have been made sensible of the value of their own souls, and have entered into the spirit of those great things of which we have been treating, cannot but feel a concern for the welfare of others. And how natural to express this concern for our acquaintance, friends, and relations, by our tears, expostulations, and prayers!

Supposing it then sinners, only possible that the things you have heard may be true; how can you acquit yourselves of the charge of imprudence and folly to the last degree, while you resolutely turn a deaf ear to those remonstrances? What is this better than laying violent hands on your own souls, and wilfully plunging yourselves in death and destruction? He that sinneth against me, says Wisdom, wrongeth his own soul; and all they that hate me, love death a. O! may you be persuaded, then, to listen to the voice of wisdom! Compare the dictates of scripture with those of your own consciences. Set the interests of this world in the balance with those of another. Reflect on the miserable state you are in, while at enmity with God and religion. Retire into your closets, converse with your own hearts, and pray God, if peradventure your folly and disobedience may be forgiven you. So would we most heartily commend you to his rich and boundless mercy, through Jesus Christ, and to the mighty influence of his grace and Spirit. To conclude,

3. What abundant cause have you for joy and thankfulness, who are interested in the one thing needful, and have with Mary chosen the better part, which shall not be taken away from you b. In proportion to the importance of this great concern, so should be the cheerfulness of your spirits, and the gratitude of your hearts. Give God the praise; for from him it

a Prov. viii. 36.

b Luke x. 42.

is you derive this inestimable blessing. Had he bestowed on you a crown, and denied you the one thing needful, you would have been miserable.

And since you possess that which is most necessary and desirable, and with which is connected the promise of every thing which infinite wisdom sees fit for you, be not careful and troubled about the many trifling affairs and enjoyments of the present life. They are trifling indeed, when compared with those momentous concerns of which we have been discoursing. Let not, therefore, an unbecoming anxiety about them ruffle your breasts, sadden your countenances, or disgrace your religion. Having sought first the kingdom of God and his righteousness, you are assured that all other things shall be added to you; that God will withhold no good thing from you a; and that your heavenly Father careth for you b. Refer, then, your temporal interests to the direction of a wise and good Providence: and having intrusted your immortal spirits to the care of the Lord Jesus Christ, rest satisfied that he will keep what you have thus committed to him, against the great day c.

DISCOURSE V.

THE DIFFICULTIES ATTENDING RELIGION.

MATT. XVI. 24.-Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.

THAT there is a reality in serious religion, and that it is the most important concern of the present life, surely no thoughtful person will deny. Yet, alas! sad experience sufficiently proves, that a general persuasion of these things is ineffectual to determine men to the pursuit of it. The truth is, there are certain prejudices against the one thing needful, arising from the

a Psal. Ixxxiv. 11.

b Luke xii. 30, 31.

c 2 Tim. i. 12.

supposed unsurmountable difficulties attending it, which have taken such deep root in the human heart, that they unreasonably overpower all transient convictions of its importance.

1

To trace these prejudices up to their original source would be no difficult task; though to enumerate all the immediate causes of them, and to describe particularly the manner of their taking effect, would carry me too far beside my present design, It must, however, be observed in general, that mankind are in a fallen and depraved state, and that the heart hath received a bias quite opposite to what it had in the beginning. Men are prone to vanity and sin, and averse to that which is spiritual and good. And this disaffection to religion operates, by disposing the mind to admit readily every objection which is unfavourable to it, whether real or only imaginary. The chief therefore of these practical objections I propose to consider, to set them in their full light, and give them their due weight; that we may see how far their usual influence upon the heart, in the face of all the evidence we have of the truth and importance of religion, is to be justified, even upon the principles of natural reason.

They are reducible to three heads-The restraints which religion obliges us to lay upon our inclinations and passions; we must deny ourselves.-The afflictions and sufferings in which it does or may involve us; we must take up our cross.-And that perfection of character it seems to enjoin; we must follow Christ. All this our Saviour tells us is necessary to our becoming his disciples. The explanation, therefore, of these sacred injunctions, will give me an opportunity of shewing, that some of those difficulties which are apt to startle the mind at the first appearance of religion, are entirely groundless; and that others, though they may be real difficulties in the apprehension of depraved nature, yet are most fit and reasonable to be complied with.

In the mean while it may throw some light upon the text, to advert a moment to the occasion of our Lord's thus addressing his disciples. He had been foretelling his approaching sufferings. Upon which Peter, urged by the violence of his natural passions, and not considering the indispensable importance of our Saviour's death, began to rebuke him, saying, Be it far

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