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turbulent passions of depraved nature are unrestrained and unsubdued? But, on the other hand, how amiable an appearance does true religion make, when unaffected humility, divine hope, pure desire, and fervent love, form the chief expressions of it! These are graces which manifestly tend to exalt the glory of God, and promote the happiness of men. And since there is, apparently such an unity of design in this great concern, it necessarily follows, that if we are the children of God, and the disciples of Jesus, we have been all made to drink into one spirit.

Having thus illustrated and confirmed the argument in the text, we shall close what hath been said, with briefly applying it to the uses mentioned in the beginning of this discourse. And,

1. It fully obviates a very popular, and indeed a very plau sible objection to the truth of religion. "There are so many different notions and professions in the world, says the man of infidelity, that it is no easy matter to determine which is right. The natural inference therefore from this variety of sentiment is, that all religions are doubtful and defective of that degree of evidence which is necessary to satisfy an inquisitive mind." But the light in which this matter hath been placed, clearly shews the objection to be fallacious, and the conclusion most irrational and absurd.

That men do reason very differently, and that too upon the essential points of divine revelation, is acknowledged; and that many do make religion to consist in what does not really belong to it, and profess themselves to be what they are not, is likewise as certain. But it does not follow from these abuses of religion, that it is itself a vague, loose and uncertain thing. There is but one way to heaven, and however the apprehensions of good men themselves as to some lesser things, may not be alike clear, and their external forms of profession may in many respects differ; yet the leading principles of their judgment, and the main feelings and experiences of their hearts, are strictly analogous and similar. And we may venture to appeal to every one, who hath entered into the spirit of these great and important matters, for the truth of what we have affirmed. Be not shocked therefore at the different appearances religion may assume. They are easily to be accounted for, upon this

plain and acknowledged principle, that at present we know in part, and prophesy in part, and that the best of us are subject to prejudices, which through various causes are almost unconquerable. Religion is however but one thing; and if you are so happy as really to know and feel. what it is, you will have the testimony of all good men, of every age, kindred, nation and tongue, to join you in your humble and cheerful profession of it. This argument also,

2. Furnishes a powerful motive to the cultivation of intimate union and cordial affection, among all the people of God. Is religion one thing? Then they who are partakers of this one common blessing, should also be the partakers of each other's esteem and love. I mean not from hence to infer the least indifference to any divine truth, which proposes itself to the faith of a Christian. As truth can be but one, so no discovery which infinite wisdom and goodness have thought fit to make, is by any means to be considered as indifferent in itself, and of little or no use. Thus to treat any of the sacred doctrines or institutions of the Bible, is, in proportion to their importance, to sap the very foundation of that love and union we wish to recommend. That integrity which arises out of the nature of religion, demands a firm and unshaken attachment to whatever appears to be of divine authority. And that pure concern which it excites in the breast, for the glory of God, and the good of mankind, not only excuses but warrants a becoming zeal in the defence of the truth.

But surely, as we ought all to contend earnestly for the faith once delivered to the saints; so we are obliged by the simplicity and sameness of that divine spirit and temper, which hath been infused into our hearts, most sincerely and affectionately to love one another. If the laws of humanity constrain us to express a tender regard toward mankind in general, purely upon this principle that they partake of the same nature with ourselves; the argument must receive additional strength, when it comes clothed with all the native dignity and generosity which religion gives it, at the same time presenting to our view the good man who is born from above, as the object of this our esteem and affection. Can we believe him to be the offspring of God, the brother of Jesus, and a partaker of the same nature with

ourselves, and not embrace him with the utmost cordiality in the arms of Christian charity? God forbid that we should be insensible to such divine impressions! Beloved, let us love one another, for love is of God; and every one that loveth, is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love a. May this temper live and increase in each of our hearts, so proving us to be the disciples of Jesus; till at length it shall arrive at its utmost perfection, in the realms of light and glory above!

DISCOURSE IV.

THE IMPORTANCE OF RELIGION.

LUKE X. 42.-One thing is needful.

THAT HAT religion is a concern of infinite importance to mankind, every one will acknowledge who admits that there really is such a thing. And yet, alas! there are few only who have a deep operative, abiding sense of this impressed upon their hearts. To excite therefore your attention to this one grand concern, and by the grace of God, to persuade you to a vigorous and persevering pursuit of it is the object of this discourse. Nor can, methinks, any one among us turn a deaf ear to this argument, while he duly reflects, that it is not only the most interesting which was ever proposed to his attention, but that it stands thus distinguished in our text, by the decisive sentence of the Son of God himself.

What led our Saviour to discourse on this subject, is particularly mentioned in the preceding verses. Entering it seems into a certain village, he was invited to the house of a woman named Martha, who had a sister called Mary. This village, it is highly probable, was Bethany, a place not far from Jerusalem; and these two women, the same of whom the Evangelist

a 1 John iv. 7, 8.

John speaks a,

from the dead.

and whose brother Lazarus had been raised They appear both of them They appear both of them to have been the friends of Jesus, and of religion; though, in the course of the story, the preference, in regard of piety, is manifestly given to Mary above Martha.

As to Mary, she sat at the feet of Jesus, and heard his word b. Her attention was almost wholly taken up with the things of God; so that she gladly embraced every opportunity of hearing our Saviour's doctrine, and profiting by his instructions. But as to Martha, she was cumbered about much serving c. Indeed her much serving was the effect of her hospitality, and an expression of her love to Christ, and was therefore, in these views of it, highly commendable. But her active and impetuous temper had hurried her into too great anxiety about worldly things, and so was likely to prove hurtful to her best interests. Yea, one ill effect of it remarkably appeared, in the indecent fretfulness she betrayed on the present occasion. For, in the midst of her busy care to provide for our Saviour's entertainment, observing her sister wholly taken up with his company and conversation, she petulantly complains of her inattention to the affairs of the family, and prays that she might be dismissed to assist her therein. To which our Lord immediately makes answer in the verse preceding the text: Martha, Martha, thou art careful and troubled about many things. "The anxiety you express upon this occasion is unbecoming and sinful. How fond soever you may be of shewing me respect, yet there is a mixture of vanity with your hospitality, and of worldly mindedness with your care and industry. You are too busy about these matters. The affairs of your family, though they ought to be prudently attended to, yet should not shut out the grand concern of God and religion. This is the one thing needful. Be persuaded therefore to transfer your needless anxieties, from these many trifling matters, to that which is of indispensable importance. There is a necessity of one thing d. And instead of censuring your sister Mary as if she were too religious, rather consider her conduct as a proper pattern for your imitation; for she hath chosen that good part, which shall not be taken away from her."

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And now, methinks, little pains need be taken to prove, that this reproof of our Saviour's is of more general use than in the particular instance before us, and that he himself so designed it. Dismissing therefore any farther concern with Martha, let us consider this most important and salutary admonition as addressed immediately to ourselves. There is a strong propensity in each of us to an undue solicitude about the affairs of the present life. But what says Christ to us amidst all our vain pursuits?" Be not careful and troubled about these many things. There is need of one thing only: let that therefore be the main object of your attention."

If it be asked what this one thing is? the answer is ready, It is religion, or a principle of divine life implanted in the heart by the grace of God; the main expressions of which are, faith in Christ, and repentance towards God. By the prophets it is usually styled, the fear of the Lord a, and a new heart b ; and by the apostles, the new creature c, the incorruptible seed d, and the wisdom that is from above e. It includes in it an interest in the mediation of Christ and all the blessings of salvation, as its privilege; and the right government of the temper and life, as its duty. My present design is not to enter into a particular explanation of the nature of religion, that having been attempted already; but to confine myself entirely to the importance of it. It is of all things most necessary, and that without which, we cannot fail of being exposed to the utmost misery and danger. In order therefore to set this argument in the strongest light, we shall,

I. Compare the one thing needful with the many other things of the present life, about which we are apt to be careful and troubled.

II. Shew more directly wherein the Importance of it consists; and then,

III. Confirm this view of it by some plain reflections on the nature of religion, as it hath been already in general explained., If we compare serious religion with the most important and interesting concerns of human life, it will clearly appear to have the precedence of them all. Knowledge, reputation, friendship,

b Ezek. xviii. 31.

a Jer. xxxii. 40, &c.
d1 John iii. 9.-1 Fet. i. 23.

с 2 Cor. v. 17.-Gal, vi. 15.

e Jam. iii. 17.

VOL. I.

E

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