Sermons and Discourses Volume 4, Sermon 4 – Title page 6
The care of our Souls the One thing needful.
LUKE. X.42.
But one thing is needful.
IN the accounts of Wiſe men, one of the firſt Rules and Meaſures of human actions is this, To regard every thing more or leſs, according to the degree of its conſequence and importance to our happineſs. That which is moſt neceſſary to that End ought in all reaſon to be minded by us in the firſt place, and other things only ſo far as they are conſiſtent with that great End, and ſubſervient to it.
Our B. Saviour here tells us that there is one thing needful, that is, one thing which ought firſt and principally to be regarded by us: And what that is, it is of great concernment to us all to know, that we may mind and purſue it as it deſerves.
And we may eaſily underſtand what it is by conſidering the Context, and the occaſion of theſe Words, which was briefly this: Our Saviour, as He went about preaching the Kingdom of God, came into a certain Village, where He was entertain'd at the houſe of two devout Siſters. The elder, who had the care and management of the Family and the Affairs of it, was imployed in making entertainment for ſuch a Gueſt: The other ſate at our Saviour's feet, attending to the Doctrine of Salvation which he preach'd.
The elder finding her ſelf not able to do all the buſineſs alone, deſires of our Saviour that he would command her Siſter to come and help her. Upon this our Saviour gives her this gentle reprehenſion, Martha, Martha, Thou art careful and troubled about many things, but one thing is needful. And what that is he declares in the next words, And Mary hath choſen that good part, which ſhall not be taken away from her; that is, ſhe hath choſen to take care of her Salvation, which is infinitely more conſiderable than any thing elſe.
Our Saviour doth not altogether blame Martha for her reſpectful care of Him, but cmmends her Siſter for her greater care of her Soul; which made her either wholly to forget, or unwilling to mind other things at that time. So that, upon the whole matter, He highly approves her wiſe choice, in preferring an attentive regard to his Doctrine, even before that which might be thought a neceſſary civility to His Perſon.
From the Words thus explain'd the Obſervation which I ſhall make is this.
That the care of Religion and of our Souls is the one thing neceſſary, and that which every man is concern'd in the firſt place and above all other things to mind and regard.
This Obſervation ſeems to be plainly contain'd in the Text. I ſhall handle it as briefly as I can; and then by way of Application ſhall endeavour to perſuade You and my ſelf to mind this one thing neceſſary.
And in ſpeaking to this ſerious and weighty Argument I ſhall do theſe two things.
Firſt, I ſhall endeavour to ſhew wherein this care of Religion and of our Souls does conſiſt.
Secondly, To convince men of the neceſſity of taking this care.
I. I ſhall ſhew wherein this care of Religion and of our Souls doth conſiſt. And this I ſhall endeavour to do with all the plainneſs I can, and ſo as every one that hears me may underſtand and be ſufficiently directed what is neceſſary for him to do in order to his eternal Salvation.
And of this I ſhall give an account in the five following Particulars, in which I think the main buſineſs of Religion and the due care of our Souls does conſiſt.
Firſt, In the diſtinct knowledge, and in the firm belief and perſuaſion of thoſe things which are neceſſary to be known and believed by us in order to our eternal Salvation.
Secondly, In the frequent Examination of our lives and actions, and in a ſincere Repentance for all the errours and miſcarriages of them.
Thirdly, In the conſtant and daily exerciſe of Piety and Devotion.
Fourthly, In avoiding thoſe things which are pernicious to our Salvation, and whereby men do often hazard their Souls.
Fifthly, In the even and conſtant practice of the ſeveral Graces and Vertues of a good Life.
I. The due care of Religion and our Souls does conſiſt in the diſtinct knowledge, and in the firm belief and perſuaſion of thoſe things which are neceſſary to be known and believ'd by us in order to our eternal Salvation.
For this knowledge of the neceſſary Principles and Duties of Religion is the foundation of all good Practice, wherein the life of Religion doth conſiſt. And without this no man can be truly Religious. Without faith, ſaith the Apoſtle to the Hebrews, it is impoſſible to pleaſe God: Heb. 11.6.For he that cometh to God, muſt believe that He is, and that He is a rewarder of them that diligently ſeek Him. Now theſe two expreſſions of pleaſing God and ſeeking Him, are plainly of the ſame importance, and do both of them ſignify Religion, or the Worſhip and Service of God; which doth antecedently ſuppoſe our firm belief and perſuaſion of theſe two fundamental Principles of all Religion, That there is a God, and, That He will reward thoſe that ſerve him: Becauſe unleſs a man do firſt believe theſe, there would neither be ground nor encouragement for any ſuch thing as Religion.
And this knowledge of the neceſſary Principles of Religion our B. Saviour calls eternal Life, becauſe it is ſo fundamentally neceſſary in order to our attaining of it: This is life eternal, ſays He, Joh. 17.3.to know thee, the only true God; and Him whom thou haſt ſent, Jeſus Chriſt, that is, to be rightly inſtructed in the knowledge of the only true God, and of his Son Jeſus Chriſt our Lord: Under which two general Heads are comprehended all the neceſſary Principles both of the Natural and of the Chriſtian Religion.
And to the attaining of this knowledge which is abſolutely neceſſary to Salvation, no ſuch extraordinary pains and ſtudy is requir'd; but only a teachable diſpoſition, and a due application of mind. For whatever in Religion is neceſſary to be known by all, muſt in all reaſon be plain and eaſie, and lye level to all capacities; otherwiſe we muſt ſay, that God who would have all men to be ſaved hath not provided for the Salvation of all men. And therefore, now that the knowledge of the true God and the light of Chriſtianity are ſhed abroad in the world, all that enjoy the Goſpel are, or may be, ſufficiently inſtructed in all things neceſſary to their happineſs: unleſs ſuch care be uſed, as is in the Church of Rome, to take away the key of knowledge, and to lock up the Scriptures from the People in an unknown Tongue; and this, as they pretend, upon a very charitable conſideration, only it is to be hop'd that it is not true, that the generality of Mankind are mad and have need to be kept in the dark. But ſuppoſing men to be allowed thoſe means of knowledg which God affords, and hath appointed for us, the great difficulty doth not commonly lie in mens Underſtandings, but in their Wills: Only when men know theſe things, they muſt attend to them and conſider them; that the light which is in their Underſtandings may warm their Hearts, and have its due influence upon their Lives.
II. The due care of our Souls conſiſts in the frequent Examination of our lives and actions, and in a ſincere Repentance for all the errors and miſcarriages of them: In a more particular and deep humiliation and repentance for deliberate and wilful ſins, ſo far as we can call them to our remembrance; and in a general repentance for ſins of Ignorance, and Infirmity, and Surprize. In the exerciſe whereof we are always to remember, that the nature of true Repentance doth not conſiſt only in an humble confeſſion of our ſins to God, and a hearty trouble and contrition for them; but chiefly in the ſtedfaſt purpoſe and reſolution of a better life, and in proſecution of this reſolution, in actual reformation and amendment.
By the conſtant exerciſe hereof, we are put into a ſafe condition; provided that we perſevere in this holy reſolution and courſe: But if we ſtill retain the love and practice of any known ſin, or if after we have taken up theſe good reſolutions we return again to an evil courſe; this is a clear evidence, either that our Repentance was not ſincere at firſt, or that we are relaps'd into our former ſtate: And then our Souls are ſtill in apparent danger of being loſt, and will continue in that dangerous ſtate, till we have renew'd our Repentance and made it good in the following courſe of our lives.
III. The due care of our Souls conſiſts in the conſtant and daily exerciſe of piety and devotion, both in private, and in publick if there be opportunity for it, eſpecially at proper times and upon more ſolemn occaſions: By fervent prayer to God, and by hearing and reading the Word of God with reverence and godly fear: By frequenting his publick Worſhip, and demeaning our ſelves in it with that ſolemnity and ſeriouſneſs which becomes the preſence and ſervice of the great and glorious Majeſty of God, who obſerves our behaviour and ſees into our hearts: And by receiving the B. Sacrament, as often as we have opportunity, with due preparation and devotion of mind.
For theſe are not only outward teſtimonies of our inward piety, but they are means likewiſe appointed by God to improve and confirm us in holineſs and goodneſs. And whoever neglects theſe Duties of Religion, or performs them in a flight and ſuperficial manner, doth plainly ſhew that he hath neither a due ſenſe of God, nor care of himſelf: For in vain does any man pretend that he does in good earneſt deſign the End, when he neglects the beſt and moſt proper means for the attainment of it.
IV. The due care of our Souls conſiſts alſo in avoiding thoſe things which are pernicious to our Salvation, and whereby men do often hazard their Souls. Such in general is the practice of any known Sin. By this we do, as it were, run upon the ſwords point, and do endanger our Salvation as much as a deep wound in our Body would do our Life: And tho ſuch a wound may perhaps be cur'd afterwards by Repentance, yet no man that commits any wilful Sin knows the diſmal conſequence of it, and whither by degrees it may carry him at laſt: For upon ſuch a provocation God may leave the Sinner to himſelf, and withdraw his grace from him, and give him up to a hard and impenitent heart to proceed from evil to worſe, and from one wickedneſs to another, till he be finally ruin'd. So dangerous a thing is it knowingly to offend God, and to commit any deliberate act of Sin.
More particularly, an inordinate love of the World is very pernicious to the Souls of men; becauſe it quencheth the heavenly life, and fills our minds with earthly cares and deſigns; it tempts men to forſake God and Religion when their worldly intereſts come in competition with them; and betrays them to fraud, and falſhood, and all kind of injuſtice, and many other hurtful luſts which drown the Soul in perdition.
But beſides theſe dangers which are more viſible and apparent, there is another which is leſs diſcernible becauſe it hath the face of Piety; and that is Faction in Religion: By which I mean an unpeaceable and uncharitable zeal about things wherein Religion either doth not at all, or but very little conſiſt. For beſides that this temper is utterly inconſiſtent with ſeveral of the moſt eminent Chriſtian Graces and Vertues, as humility, love, peace, meekneſs, and forbearance towards thoſe that differ from us; it hath likewiſe two very great miſchiefs commonly attending upon it, and both of them pernicious to Religion and the Souls of men.
Firſt, that it takes ſuch men off from minding the more neceſſary and eſſential parts of Religion They are ſo zealous about ſmall things, the tithing of mint and aniſe and cummin, that they neglect the weightier things of the Law, Faith and Mercy, and Judgment, and the Love of God: They ſpend ſo much of their time and heat about things doubtful, that they have no leiſure to mind the things that are neceſſary: And are ſo concern'd about little Speculative Opinions in Religion, which they always call fundamental Articles of Faith, that the Practice of Religion is almoſt wholly neglected by them: And they are ſo taken up in ſpying out and cenſuring Error and Hereſy in others, that they never think of curing thoſe Luſts and Vices and Paſſions which do ſo viſibly reign in themſelves. Deluded people! that do not conſider that the greateſt Hereſy in the World is a wicked life, becauſe it is ſo directly and fundamentally oppoſite to the whole deſign of the Chriſtian Faith and Religion: And that do not conſider, that God will ſooner forgive a man a hundred defects of his Underſtanding than one fault of his Will.
Secondly, Another great miſchef which attends this temper is, that men are very apt to interpret this zeal of theirs againſt others to be great Piety in themſelves, and as much as is neceſſary to bring them to Heaven; and to think that they are very Religious, becauſe they keep a great ſtir about maintaining the Out-works of Religion, when it is ready to be ſtarv'd within; and that there needs no more to denominate them good Chriſtians, but to be of ſuch a Party, and to be liſted of ſuch a Church, which they always take for granted to be the only true one; and then zealouſly to hate and uncharitably to cenſure all the reſt of Mankind.
How many are there in the World, that think they have made very ſure of Heaven, not by the old plain way of leaving their ſins and reforming their lives, but by a more cloſe and cunning way of carrying their Vices along with them into another Church, and calling themſelves good Cathliques, and all others Heretiques? And that having done this, they are in a ſafe condition; as if a mere Name would admit a man into Heaven, or as if there were any Church in the World that had this phantaſtical Privilege belonging to it, that a wicked man might be ſaved for no other reaſon but becauſe he is of it.
Therefore, as thou valueſt thy Soul, take heed of engaging in any Faction in Religion; becauſe it is an hundred to one but thy zeal will be ſo employed about leſſer things, that the main and ſubſtantial parts of Religion will be neglected: Beſides, that a man deeply engag'd in heats and controverſies of this nature, ſhall very hardly eſcape being poſſeſs'd with that Spirit of uncharitableneſs and contention, of peeviſhneſs and fierceneſs, which reigns in all Factions, but more eſpecially in thoſe of Religion.
V. The due care of our Souls conſiſts in the even and conſtant practice of the ſeveral Graces and Vertues of a good life; or, as the Apoſtle expreſſeth it, in exerciſing our ſelves always to have a conſcience void of offence towards God and men. For herein is Religion beſt ſeen, in the equal and uniform practice of every part of our Duty: Not only in ſerving God devoutly, but in demeaning our ſelves peaceably and juſtly, kindly and charitably towards all men: Not only in reſtraining our ſelves from the outward act of ſin, but in mortifying the inward inclination to it, in ſubduing our Luſts, and governing our Paſſions, and bridling our Tongues. As he that would have a prudent care of his health and life, muſt not only guard himſelf againſt the chief and common diſeaſes which are incident to men, and take care to prevent them; but muſt likewiſe be careful to preſerve himſelf from thoſe which are eſteemed leſs dangerous, but yet ſometimes do prove mortal: He muſt not only endeavour to ſecure his Head and Heart from being wounded, but muſt have a tender care of every part; there being hardly any diſeaſe or wound ſo ſlight but that ſome have dyed of it: In like manner, the care of our Souls conſiſts in an univerſal regard to our Duty, and that we be defective in no part of it: Though we ought to have a more eſpecial regard to thoſe Duties which are more conſiderable and wherein Religion doth mainly conſiſt; as Piety towards God, Temperance and Chaſtity in regard of our ſelves, Charity towards the poor, Truth and Juſtice, Goodneſs and Kindneſs towards all men: But then no other Grace and Vertue, though of an inferiour rank, ought to be neglected by us.
And thus I have endeavour'd, as plainly and briefly as I could, to declare to you in what Inſtances the due care of Religion and our Souls doth chiefly conſiſt.
And I would not have any man think that all this is an eaſy buſineſs and requires but little time to do it in, and that a ſmall degree of diligence and induſtry will ſerve for this purpoſe: To maſter and root out the inveterate Habits of Sin, to bring our Paſſions under the command and government of our Reaſon, and to attain to a good degree of every Chriſtian Grace and Vertue: That Faith and Hope and Charity; Humility and Meekneſs and Patience, may all have their perfect work; and that, as St. James ſays, we may be perfect and entire, wanting nothing; nothing that belongs to the perfection of a good man, and of a good Chriſtian. And this, whenever we come to make the trial, we ſhall find to be a great and a long work.
Some indeed would make Religion to be a very ſhort and eaſy buſineſs, and to conſiſt only in believing what Chriſt hath done for us, and relying confidently upon it: Which is ſo far from being the true Notion of Chriſtian Faith, that, if I be not much miſtaken, it is the very Definition of Preſumption. For the Bible plainly teacheth us, that unleſs our Faith work by Charity, and purify our hearts and reform our lives; unleſs like Abraham's Faith it be perfected by works, it is but a dead Faith, and will in no wiſe avail to our Juſtification and Salvation. And our B. Saviour, the great Author and finiſher of our Faith, hath no where, that I know of, ſaid one word to this purpoſe, That Faith ſeparated from obedience and a good life will ſave any man: But He hath ſaid very much to the contrary, and that very plainly. For he promiſeth Bleſſedneſs to none, but thoſe who live in the practice of thoſe Chriſtian Graces and Vertues which are particularly mention'd by Him in the beginning of his excellent Sermon upon the Mount;Matth. 5.3, 4, &c. of Humility, and Repentance, and Meekneſs, and Righteouſneſs, and Mercifulneſs, and Purity, and Peaceableneſs, and Patience under perſecution and ſufferings for Righteouſneſs ſake. And afterwards in the ſame Sermon, Matth. 7.21.Not every one, ſaith He, that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of heaven, but he that doth the Will of my Father which is in heaven. And again,V. 24. Whoſoever heareth theſe ſayings of mine, and doth them, I will liken him unto a wiſe man which built his houſe upon a Rock. And afterwards, He tells us,V. 26, 27. that whoſoever builds his hopes of eternal happineſs upon any other foundation, than the Faith of the Goſpel and the Practice of its Precepts, doth build his houſe upon the Sand; which when it comes to be tryed by the Rain and the Winds, will fall; and the fall of it will be great. And elſewhere; If ye know theſe things, John 13, 17.happy are ye if ye do them. And he does very ſeverely check the vain confidence and preſumption of thoſe, who will needs rely upon Him for Salvation without keeping his commandments; Why call ye me, Luke 6.46.ſays He, Lord, Lord, and do not the things which I ſay?
Does any man think that he can be ſaved without loving God and Chriſt? And this, ſaith St. John, is the love of God, 1 Joh. 5.3.that we keep his commandments: and again,1 Joh. 2.4. He that ſaith I know him, and by the ſame reaſon, he that ſaith I love him, and keepeth not his commandments, he is a lyar, and the truth is not in him. If ye love me, John 14.15.ſaith our B. Lord, keep my commandments: And again,V. 21. He that hath my commandments and keepeth them, he it is that loveth me.
Does any man think, that any but the children of God ſhall be heirs of eternal Life?1 Joh. 3.7. Hear then what St. John ſaith, Little children, let no man deceive you, he that doth righteouſneſs is righteous, even as He is righteous: V. 10.And again, In this the children of God are manifeſt, and the children of the Devil, he that doth not righteouſneſs is not of God.
In a word, this is the perpetual tenour of the Bible, from the beginning of it to the end.Gen. 3.7. Iſa. 3.10, 11. If thou doſt well, ſaith God to Cain, ſhalt thou not be accepted? And again, Say ye to the righteous, it ſhall be well with him, for they ſhall eat the fruit of their doings: Wo unto the wicked, it ſhall be ill with him, for the reward of his hands ſhall be given him. And in the Goſpel, when the young man came to our Saviour to be inſtructed by Him what good thing he ſhould do that he might inherit eternal life, our Lord gives him this ſhort and plain advice, If thou wilt enter into life, Matth. 19.17.keep the commandments. And in the very laſt Chapter of the Bible we find this ſolemn declaration, Bleſſed are they that do his commandments, that they may have right to the Tree of Life, and enter in through the Gates into the City, that is, into Heaven, which the Apoſtle to the Hebrews calls the City which hath foundations, whoſe builder and maker is God. So vain and groundleſs is the imagination of thoſe, who truſt to be ſaved by an idle and ineffectual Faith, without holineſs and obedience of life.
II. I proceed now in the Second place to convince us all, if it may be, of the neceſſity of minding Religion and our Souls. When we call any thing neceſſary, we mean that it is ſo in order to ſome End, which cannot be attained without it. We call thoſe things the neceſſaries of Life, without which men cannot ſubſiſt and live in a tolerable condition in this World: And that is neceſſary to our eternal happineſs, without which it cannot be attain'd. Now happineſs being our chief End, whatever is neceſſary to that is more neceſſary than any thing elſe; and in compariſon of that, all other things not only may, but ought to be neglected by us.
Now to convince men of the neceſſity of Religion, I ſhall briefly ſhew, That it is a certain way to happineſs: That it is certain that there is no other way but this: And that if we neglect Religion, we ſhall certainly be extremely and for ever miſerable.
Firſt, That Religion is a certain way to happineſs. And for this we have God's expreſs Declaration and Promiſe, the beſt aſſurance that can be. He that cannot lye hath promiſed eternal life, to them who by patient continuance in well-doing ſeek for glory and honour and immortality All the happineſs that we can deſire, and of which the nature of man is capable is promiſed to us upon the terms of Religion, upon our denying ungodlineſs, and worldly luſts, and living ſoberly, and righteouſly and godlily in this preſent world: A mighty reward for a little ſervice; an eternity of happineſs, of joys unſpeakable and full of glory, for the diligence and induſtry of a few days: A happineſs large as our wiſhes, and laſting as our Souls.
Secondly, 'Tis certain alſo that there is no other way to happineſs but this. He, who alone can make us happy, hath promiſed it to us upon theſe and no other terms He hath ſaid, That if we live after the fleſh, we ſhall die; but if by the ſpirit we mortify the deeds of the fleſh, we ſhall live: That without holineſs no man ſhall ſee the Lord: And, that he that lives in the habitual Practice of any Vice, of Covetouſneſs, or Adultery, or Malice, or Revenge, ſhall not enter into the kingdom of God: And we have reaſon to believe Him concerning the terms of this happineſs, and the means of attaining it, by whoſe favour and bounty alone we hope to be made partakers of it.
And if God had not ſaid it in his Word, yet the nature and reaſon of the thing doth plainly declare it. For Religion is not only a condition of our happineſs, but a neceſſary qualification and diſpoſition for it. We muſt be like to God in the temper of our minds, before we can find any felicity in the enjoyment of him. Men muſt be purged from their Luſts, and from thoſe ill-natur'd and deviliſh Paſſions of Malice, and Envy, and Revenge, before they can be fit company for their heavenly Father, and meet to dwell with him who is love, and dwells in love.
Thirdly, If we neglect Religion, we ſhall certainly be extreamly and for ever miſerable. The Word of Truth hath ſaid it, that indignation and wrath, tribulation and anguiſh ſhall be upon every ſoul of man that doth evil. Nay, if God ſhould hold his hand, and ſhould inflict no poſitive torment upon ſinners, yet they could not ſpare themſelves, but would be their own Executioners and Tormentors. The guilt of that wicked Life which they had led in this World, and the Stings of their own Conſciences muſt neceſſarily make them miſerable, whenever their own Thoughts are let looſe upon them; as they will certainly be in the other World, when they ſhall have nothing either of pleaſure or buſineſs to divert them.
So that if we be concern'd, either to be happy hereafter, or to avoid thoſe Miſeries which are great and dreadful beyond all imagination, it will be neceſſary for us to mind Religion; without which we can neither attain that Happineſs, nor eſcape thoſe Miſeries.
All that now remains, is to perſwade you and my ſelf ſeriouſly to mind this one thing neceſſary. And to this end, I ſhall apply my Diſcourſe to two ſorts of Perſons; thoſe who are remiſs in a matter of ſo great concernment, and thoſe who are groſly careleſs, and mind it not at all.
Firſt, To thoſe who are remiſs in a matter of ſuch vaſt concernment: Who mind the buſineſs of Religion in ſome degree, but not ſo heartily and vigorouſly as a matter of ſuch infinite conſequence doth require and deſerve.
And here I fear the very beſt are greatly defective; and ſo much the more to be blamed, by how much they are more convinc'd than others, of the neceſſity of a Religious and Holy Life, and that without this no man ſhall ever be admitted into the Manſions of the Bleſſed: They believe likewiſe, that according to the degrees of every mans holineſs and vertue in this Life, will be the degrees of his happineſs in the other; that he that ſows ſparingly ſhall reap ſparingly, and he that ſows plentifully ſhall reap plentifully; and that the meaſure of every man's reward ſhall be according to his improvement of the Talents that were committed to him.
But how little do men live under the power of theſe convictions? And notwithſtanding we are allur'd by the moſt glorious promiſes and hopes, and aw'd by the greateſt fears, and urg'd by the moſt forcible argument in the world, the evident neceſſity of the thing; Yet how faintly do we run the Race that is ſet before us? How frequently and how eaſily are we ſtop'd or diverted in our Chriſtian courſe by very little temptations? How cold, and how careleſs, and how inconſtant are we in the Exerciſes of Piety, and how defective in every part of our Duty? Did we act reaſonably, and as Men uſe to do in matters of much leſs moment, we could not be ſo indifferent about a thing ſo neceſſary, ſo ſlight and careleſs in a matter of Life and Death, and upon which all Eternity does depend.
Let us then ſhake off this ſloth and ſecurity, and reſolve to make that the great buſineſs of Time, which is our great concernment to all Eternity: And when we are immers'd in the cares and buſineſs of this Life, and troubled about many things, let this thought often come into our minds, That there is one thing needful, and which therefore deſerves above all other things to be regarded by us.
Secondly, There are another ſort of perſons, who are groſly careleſs of this one thing neceſſary, and do not ſeem to mind it at all: Who go on ſecurely in an evil courſe, as if either they had no Souls, or no concernment for them. I may ſay to theſe as the Maſter of the Ship did to Jonah, when he was faſt aſleep in the Storm, What meaneſt thou, O ſleeper? Ariſe and call upon thy God. When our Souls are every moment in danger of ſinking, it is high time for us to awake out of ſleep, to ply every Oar, and to uſe all poſſible care and induſtry to ſave a thing ſo precious from a danger ſo threatning and ſo terrible.
We are apt enough to be ſenſible of the force of this Argument of neceſſity in other caſes, and very carefully to provide againſt the preſſing neceſſities of this life, and how to avoid thoſe great temporal evils of poverty and diſgrace, of pain and ſuffering: But the great neceſſity of all, and that which is mainly incumbent upon us, is to provide for Eternity, to ſecure the everlaſting happineſs, and to prevent the endleſs and inſupportable miſeries of another World. This, this, is the one thing neceſſary; and to this we ought to bend and apply all our care and endeavours.
If we would fairly compare the neceſſity of things, and wiſely weigh the concernments of this Life and the other in a juſt and equal balance, we ſhould be aſhamed to miſplace our diligence and induſtry as we do; to beſtow our beſt thoughts and time about theſe vain and periſhing things, and to take no care about that better part which cannot be taken from us. Fond and vain men that we are! who are ſo ſolicitous how we ſhall paſs a few days in this world, but matter not what ſhall become of us for ever.
But as careleſs as we are now about theſe things, time will come when we ſhall ſadly lay them to heart, and when they will touch us to the quick: When we come to lie upon a Death-bed, if God ſhall be pleas'd to grant us then ſo much time and uſe of our Reaſon as to be able to recollect our ſelves, we ſhall then be convinc'd how great a neceſſity there was of minding our Souls, and of the prodigious folly of neglecting them, and of our not being ſenſible of the value of them, till we are ready to deſpair of ſaving them.
But, bleſſed be God, this is not yet our caſe, though we know not how ſoon it may be. Let us then be wiſe, and conſider theſe things in time, leſt Death and Deſpair ſhould overtake and oppreſs us at once.
You that are young, be pleas'd to conſider that this is the beſt opportunity of your Lives, for the minding and doing of this work. You are now moſt capable of the beſt impreſſions, before the habits of Vice have taken deep root, and your hearts be harden'd through the deceitfulneſs of ſin: This is the acceptable time, this is the day of ſalvation.
And there is likewiſe a very weighty conſideration to be urg'd upon thoſe that are old, if there be any that are willing to own themſelves ſo; that this is the laſt opportunity of their lives, and therefore they ſhould lay hold of it, and improve it with all their might: For it will ſoon be paſt, and when it is, nothing can call it back.
It is but a very little while before we ſhall all certainly be of this mind, that the beſt thing we could have done in this World, was to prepare for the other. Could I repreſent to you that inviſible World which I am ſpeaking of, you would all readily aſſent to this counſel, and would be glad to follow it and put it ſpeedily in practice. Do but then open your eyes, and look a little before you to the things which are not far off from any of us, and to many of us may perhaps be much nearer than we are aware: Let us but judge of things now, as we ſhall all ſhortly judge of them: And let us live now, as after a few days we ſhall every one of us wiſh with all our Souls that we had liv'd; and be as ſerious, as if we were ready to ſtep into the other World, and to enter upon that change which Death will quickly make in every one of us. Strange ſtupidity of Men! That a change ſo near, ſo great, ſo certain, ſhould affect us ſo coldly, and be ſo little conſider'd and provided for by us: That the things of Time ſhould move us ſo much, and the things of Eternity ſo little. What will we do when this change comes, if we have made no preparation for it?
If we be Chriſtians, and do verily believe the things which I am ſpeaking of, and that after a few days more are paſs'd Death will come, and draw aſide that thick Veil of ſenſe and ſecurity which now hides theſe things from us; and ſhew us that fearful and amazing ſight which we are now ſo loth to think upon: I ſay, if we believe this, it is time for us to be wiſe and ſerious.
And happy that man, who in the days of his health hath retir'd himſelf from the noiſe and tumult of this world, and made that careful preparation for Death and a better Life, as may give him that conſtancy and firmneſs of Spirit, as to be able to bear the thoughts and approaches of his great Change without amazement; and to have a mind almoſt equally poiz'd between that ſtrong inclination of Nature which makes us deſirous to live, and that wiſer dictate of Reaſon and Religion which ſhould make us willing and contented to die whenever God thinks fit.
Many of us do not now ſo clearly diſcern theſe things, becauſe our eyes are dazzel'd with the falſe light and ſplendor of earthly felicity: But this aſſuredly is more worth than all the Kingdoms of the World and the Glory of them, to be able to poſſeſs our Souls at ſuch a time, and to be at perfect Peace with our own minds, having our hearts fixed truſting in God: To have our Accounts made up, and Eſtate of our immortal Souls as well ſettled and ſecur'd, as by the aſſiſtance of God's Grace humane care and endeavour, though mix'd with much humane frailty, is able to do.
And if we be convinc'd of theſe things, we are utterly inexcuſable if we do not make this our firſt and great care, and prefer it to all other intereſts whatſoever. And to this end; we ſhould reſolutely diſentangle our ſelves from worldly cares and incumbrances; at leaſt ſo far, that we may have competent liberty and leiſure to attend this great concernment, and to put our Souls into a fit poſture and preparation for another World: That when Sickneſs and Death ſhall come, we may not act our laſt part indecently and confuſedly, and have a great deal of work to do when we ſhall want both time and all other advantages to do it in: Whereby our Souls, when they will ſtand moſt in need of comfort and ſupport, will unavoidably be left in a trembling and diſconſolate condition, and in an anxious doubtfulneſs of mind what will become of them for ever.
To conclude, This care of Religion and our Souls is a thing ſo neceſſary, that in compariſon of it we are to neglect the very neceſſaries of Life. So our Lord teacheth us.Matth. 6.31, 33. Take no thought ſaying, what ſhall we eat? or what ſhall we drink? or wherewithal ſhall we be cloathed? But ſeek ye firſt the Kingdom of God and his righteouſneſs. The Calls of God and Religion are ſo very preſſing and importunate, that they admit of no delay or excuſe whatſoever: This our Saviour ſignifies to us by denying the Diſciple, whom he had call'd to follow him, leave to go and bury his Father, Let the dead, ſays he, bury their dead, but do thou follow me.
There is one thing needful, and that is the buſineſs of Religion and the care of our immortal Souls, which whatever elſe we neglect ſhould be carefully minded and regarded by every one of us. O that there were ſuch a heart in us. O that we were wiſe, that we underſtood this, that we would conſider our latter end: Which God grant we may all do, in this our day; for his mercies ſake in Jeſus Chriſt, to whom with the Father and the Holy Ghoſt, be all Honour and Glory, now and ever. Amen.
Of the Eternity of Hell-Torments. A SERMON Preached before the QUEEN AT WHITEHALL, March 7. 1689/90.