Chapter I: SUPPOSE I may take it for granted, that all of you, among whom I am (6)

We are not to suppose, that _Peter_, _James_ and _John_, were now asleep in a literal sense; no, if we compare this, with another passage of holy writ, I mean the account given us of _Daniel_’s being impressed and overcome, when he saw the angel of the LORD, you will find that this sleep implies what we call a swoon. They were overcome with the sight of the glory of CHRIST’s garments, the glistering of his body, and the glory in _Moses_ and _Elias_ appeared: these quite overcame them, sunk them down, and, like the Queen of _Sheba_, when she saw _Solomon_’s glory, they had no life in them. But they recovered themselves: “when they were awake,” that is, when they had recovered their strength, when GOD had put strength into them, as the angel put strength into _Daniel_, “they saw his glory, and the two men that stood with him.” And how do you think they gazed upon CHRIST? how may we suppose they fixed their eyes upon _Moses_ and _Elias_? _Peter_, who was always the first speaker, out of the abundance of his heart, spoke upon this occasion. Verse 33. “And it came to pass as they departed from him, _Peter_ said unto JESUS, Master, it is good for us to be here; and let us make three tabernacles, one for thee, and one for _Moses_, and one for _Elias_, not knowing what he said.” _Peter_, when he had drank a little of CHRIST’s new wine, speaks like a person intoxicated; he was overpowered with the brightness of the manifestation. “Let us make three tabernacles, one for thee, and one for _Moses_, and one for _Elias_.” It is well added, “not knowing what he said.” That ♦he should cry out, “Master, it is good for us to be here,” in such good company, and in so glorious a condition, is no wonder; which of us all would not have been apt to have done the same? But to talk of building tabernacles, and one for CHRIST, and one for _Moses_, and one for _Elias_, was saying something for which _Peter_ himself must stand reproved. Surely, _Peter_, thou wast not quite awake! thou talkest like one in a dream: If thy LORD had taken thee at thy word, what a poor tabernacle wouldst thou have had, in comparison of that house not made with hands, eternal in the heavens, in which thou hast long since dwelt, now the earthly house of the tabernacle of thy body is dissolved? What! build tabernacles below, and have the crown, before thou hast borne the cross? O _Peter, Peter_! “Master, spare thyself,” sticks too too closely to thee: And why so selfish, _Peter_? Carest thou not for thy fellow disciples that are below, who came not up with thee to the mount? carest thou not for the precious souls, that are as sheep having no shepherd, and must perish for ever, unless thy Master descends from the mount to teach, and to die for them? wouldst thou thus eat thy spiritual morsels alone? Besides, if thou art for building tabernacles, why must there be three of them, one for CHRIST, and one for _Moses_, and one for _Elias_? are CHRIST and the prophets divided? do they not sweetly harmonize and agree in one? did they not prophesy concerning the sufferings of thy LORD, as well as of the glory that should follow? Alas, how unlike is their conversation to thine? _Moses_ and _Elias_ came down to talk of suffering, and thou art dreaming of building I know not what tabernacles. Surely, _Peter_, thou art so high upon the mount, that thy head runs giddy.

♦ “she” replaced with “he”

However, in the midst of these infirmities, there was something that bespoke the honesty and integrity of his heart. Though he knew not very well what he said, yet he was not so stupid as his pretended successor at _Rome_. He does not fall down and worship these two departed saints, neither do I hear him say to either, _Ora pro nobis_; he had not so learnt CHRIST; no, he applies himself directly to the head, “he said unto JESUS, Master, it is good for us to be here.” And though he was for building, yet he would not build without his Master’s leave. “Master, let us build,” or, as St. _Mark_ words it, “wilt thou that we build three tabernacles, one for thee, and one for _Moses_, and one for _Elias_?” I do not hear him add, and one for _James_, and one for _John_, and one for _Peter_. No, he would willingly stay out with them upon the mount, though it was in the cold and dark night, so that CHRIST and his heavenly attendants were taken care of. The sweetness of such a heavenly vision, would more than compensate for any bodily suffering that might be the consequence of their longer abode there: nay farther, he does not desire that either CHRIST, or _Moses_, or _Elias_, should have any trouble in building; neither does he say, let my curates, _James_ and _John_, build, whilst I sit idle and lord it over my brethren; but he says, “let us build;” he will work as hard, if not harder than either of them, and desire to be distinguished only by his activity, enduring hardness, and his zeal to promote the welfare of their common LORD and Master.

Doubtless, _Peter_ had read how the glory of the LORD filled the tabernacle, and the temple of old; and now JESUS is transfigured, and _Moses_ and _Elias_ appear in glory, he thinks it right that new tabernacles shall be erected for them. Such a mixture of nature and grace, of short-sightedness and infirmity, is there in the most ardent and well-meant zeal of the very best of men, when nearest the throne of grace, or even upon the mount with GOD. Perfection in any grace must be looked for, or expected, only among the spirits of just men made perfect in heaven. Those who talk of any such thing on earth, like _Peter_, they know not what they say.

But how came _Peter_ so readily to distinguish which was _Moses_, and which was _Elias_? He seems to speak without the least hesitation, “Let us build three tabernacles, one for thee, and one for _Moses_, and one for _Elias_,” as though he was very well acquainted with them, whereas they had both been dead, long, long before _Peter_ was born. Was there, do you imagine, any thing distinguishing in their apparel? or any thing in their conversation that discovered them? or rather, did he not know them here on the mount, as we may from hence infer, that departed saints do, and will know each other in heaven, even by intuition and immediate revelation? But alas! how transient are our views of heaven, during our sojourning here on earth: Verse 34. “Whilst he thus spake,” whilst _Peter_ was talking of building tabernacles, whilst he was saying, “it is good for us to be here,” whilst he was dreaming that his mountain was so strong that it never could be moved, “there came a cloud and overshadowed them.” St. _Matthew_ observes, it was a bright cloud, not dark like that on mount _Sinai_, but bright, because the gospel opens to us a far more bright dispensation than that of the law. This overshadowed, and thereby not only filled them with an holy awe, but also screened them, in some measure, from the brightness of that glory with which they were now surrounded, and which otherwise would have been insupportable. This cloud was like the veil thrown on the face of _Moses_, and prepared them for the voice which they were soon to hear coming out of it. I am not much surprized at being informed by St. _Matthew_, that “they feared as they entered into the cloud,” or by St. _Mark_, that “they were sore afraid.” For since the fall, there is such a consciousness in us all of deserved wrath, that we cannot help fearing when we enter into a cloud, even though JESUS CHRIST himself be in the midst of it. Ah _Peter_, where is thy talk of building tabernacles now? is thy strong mountain so quickly removed? what, come down so soon? why do we not now hear thee saying, “It is good for us to be here?” Alas! he and his fellow disciples are quite struck dumb; see how they tremble, and, like _Moses_ upon another occasion, exceedingly quake and fear. But how quickly are those fears dispelled, how soon is the tumult of their minds hushed and calmed, with that soul-reviving voice that came from the excellent glory, verse 35, “This is my beloved Son, hear him.”

St. _Mark_ and St. _Matthew_ add “in whom I am well pleased.” The same testimony that GOD the Father gave to the blessed JESUS at his baptism, before he entered upon his temptation, is now repeated, in order to strengthen and prepare him for his impending agony in the garden. Probably, it was a small still though articulate voice, attended neither with thunder nor lightning, nor the sound of a trumpet, but, agreeable to the blessed news which it contained, ushered in with tokens of unspeakable complacency and love. GOD the Father, hereby gives _Moses_ and _Elias_ a solemn discharge, as though they were sent from heaven on purpose to give up their commission to their rightful LORD, and like the morning star, disappear when the Sun of Righteousness himself arises to bring in a gospel day. “This is my beloved Son, hear Him.” But the emphasis upon the word _this_; this Son of Man, this JESUS, whom you are shortly to see in a bloody sweat, blindfolded, spit upon, buffeted, scourged, and at length hanging upon a tree, I am not ashamed to own to be my Son, my only begotten Son, who was with me before the heavens were made, or the foundations of the earth were laid; my beloved Son, in whom I am well pleased, in whom my soul delighteth, and whom I do by these presents, publicly constitute and appoint to be the king, priest, and prophet of the church. “Hear ye Him.” No longer look to _Moses_ or _Elias_, no longer expect to be saved by the works of the law; but by the preaching and application of the ever-blessed gospel. Hear ye him, so as to believe on, love, serve, obey, and, if needs be, to die and lay down your very lives for him. “Hear him;” hear what he hath to say, for he comes with a commission from above. Hear his doctrine; hear him, so as to obey him; hear him, so as to put in practice his precepts, and copy after his good example.

In the 36th verse, we have the close of this heavenly feast; “When the voice was past, JESUS was found alone; and they kept it close, and told no man in those days, any of those things which they had seen.” If we compare this, with the account which the other Evangelists give of our blessed LORD’s transfiguration, you will find this was done by CHRIST’s order: _Peter_, _James_, and _John_, would otherwise have gone down and told the whole world, that they had seen the LORD CHRIST upon the mount of transfiguration; but our LORD ordered them to keep it silent. Why so? If they had gone down from the mount, and told it to the other disciples, it might have raised ill blood in the others; they might have said, Why did our Master single out _Peter_, _James_, and _John_? Why might not we have had the privilege of going up to the mount as well as they? Had they said, that their LORD was transfigured, people would not have believed them; they would have thought, that _Peter_, _James_, and _John_ were only enthusiasts; but if they kept it till after his resurrection, and he had broken the gates of death, for them then to say, that they saw him upon the mount transfigured, would corroborate the evidence.

I have thus paraphrased the words for your better understanding the account the Evangelist gives of our blessed LORD’s transfiguration; but I have not yet done; I have been speaking to your heads; the practical part is yet to come. O that GOD may reach your hearts! And though, according to order, I ought to begin with the practical inferences that might be drawn from the first part; yet, I think it best to show you, who are the people of GOD, especially you young converts, that have honesty, but not much prudence, what instructions our LORD would here have you to learn.

“When the voice was past, JESUS was found alone, and they kept it close, and told no man in those days any of those things which they had seen.” There is nothing more common, when GOD vouchsafes communications to a poor soul, than for the person that enjoys them, to go and tell all that he has seen and felt, and often at improper seasons and to improper persons. I remember that Mr. _Henry_ observes, “_Joseph_ had more honesty than he had policy, or else he would never have told his brethren of his dreams.” Young christians are too apt to blunder thus: I am sure it is a fault of which I have been exceedingly guilty, speaking of things which, perhaps, had better been concealed; which is a fault GOD’s people are too apt to fall into. Though it is good for those that have seen CHRIST, and that have felt his love, to tell others what GOD hath done for their souls; yet, however you may think of it now, when you come down from the mount, and know yourselves a little, ye will find reason often to hold your tongue. Young christians are like children, to whom if you give a little money in their pocket, they cannot be quiet till they have spent it upon something or other: young christians, when they get a little of GOD, are ready to talk too much of it. They should therefore beware, and know when to speak, and when to be silent.

But, my dear friends, did our LORD JESUS CHRIST take _Peter_, _James_, and _John_ into a mountain to pray? Are any of you fathers, mothers, masters and mistresses of families? Learn then from hence to take your children, your servants, and those that belong to you, from the world, at certain times, and not only pray for them, but pray with them. If CHRIST did thus, who had few wants of his own to be supplied, and nothing to confess and lament over; if CHRIST was such a lover of prayer, surely, you and I, who have so many wants to be supplied, so many corruptions to mourn over; you and I should spend much time in prayer. I do not say that you are to lock yourselves up in your closets, and not mind your shops or farms, or worldly business; I only say, that you should take care to husband all your time: and if you are GOD’s children, you will frequently retire from the world, and seek a visit from your GOD.

Was the LORD JESUS transformed or transfigured, while he was praying? Learn hence, to be much in spiritual prayer. The way to have the soul transformed, changed into, and made like unto GOD, is frequently to converse with GOD. We say, a man is as his company. Persons by conversing together, frequently catch each others tempers: and if you have a mind to imbibe the divine temper, pray much. And as CHRIST’s garments became white and glistering, so shall your souls get a little of GOD’s light to shine upon them.

Did _Moses_ and _Elias_ appear in glory? Are there any old saints here? I doubt not but there are a considerable number. And are any of you afraid of death? Do any of you carry about with you a body that weighs down your immortal soul? I am sure a poor creature is preaching to you, that every day drags a crazy load along. But come, believers, come, ye children of GOD, come, ye aged decrepid saints, come and trample upon that monster death. As thou goest over yonder church-yard, do as I know an old excellent christian in _Maryland_ did; go, sit upon the grave, and meditate on thine own dissolution. Thou mayest, perhaps, have a natural fear of dying: the body and the soul do not care to part without a little sympathy and a groan; but O look yonder, look up to heaven, see there thy JESUS, thy Redeemer, and learn, that thy body is to be fashioned hereafter like unto CHRIST’s most glorious body; that poor body which is now subject to gout and gravel, and that thou canst scarce drag along; that poor body, which hinders thee so much in the spiritual life, will ere long hinder thee no more: it shall be put into the grave; but though it be sown in corruption, it shall be raised in incorruption; though it is sown in dishonour, it shall be raised again in glory. This consideration made blessed _Paul_ to cry out, “O death, where is thy sting! O grave, where is thy victory!” Thy soul and body shall be united together again, and thou shalt be “for ever with the LORD.” Those knees of thine, which perhaps are hard by kneeling in prayer; that tongue of thine, which hath sung hymns to CHRIST; those hands of thine, which have wrought for GOD; those feet, which have ran to CHRIST’s ordinances; shall all, in the twinkling of an eye, be changed; and thou shalt be able to stand under an exceeding and an eternal weight of glory. Come then, ye believers in CHRIST, look beyond the grave; come, ye dear children of GOD, and however weak and sickly ye are now, say, Blessed be GOD, I shall soon have a body strong, full of vigour and of glory.

But as this speaks comfort to saints, it speaks terror to sinners, to all persons that live and die out of CHRIST. It is the opinion of Archbishop _Usher_, that as the bodies of the saints shall be glorified, so the bodies of the damned shall be deformed. And if this be true, alas! what a poor figure will the fine ladies cut, who die without a CHRIST! What a poor figure will the fine gentleman cut in the morning of the resurrection, that now dresses up his body, and at the same time neglects to secure an interest in CHRIST and eternal happiness! It is the opinion, likewise, of Archbishop _Usher_, that damned souls will lose all the good tempers they had here; so that though GOD gave unregenerate people a constitutional meekness, good nature, and courage, for the benefit of the commonwealth; yet, the use of these things being over, and they having died without CHRIST, and it being impossible there will be an appearance of good in hell, their good tempers will be for ever lost. If this be so, it is an awful consideration; and I think persons who love their bodies, should also hence take care to secure the welfare of their souls.

Did _Peter_ know which was _Moses_ and which _Elias_? Then I think, and GOD be praised for it, it is plain from this and other passages of scripture, that we shall know one another when we come to heaven. _Dives_ knew _Lazarus_: “Father _Abraham_, send _Lazarus_:” And we are told, “he saw _Lazarus_ sitting in _Abraham_’s bosom.” _Adam_ knew his wife _Eve_; though cast into a deep sleep when GOD made her out of his rib, yet, by a kind of intuition, he says, “This is bone of my bone, and flesh of my flesh.” And it is on this account, that the Apostle, speaking to the _Philippians_, says, “Ye are my joy and crown of rejoicing, in the day of the LORD.” What comfort will this be to a spiritual father! Says one, Here is the man, O LORD JESUS, that brought my soul to taste of thy love; says another, This is the man, that at such a time, and with such words, struck my heart: thou, O LORD, knowest it. Then the spiritual father will rejoice over his children. You that have met and have prayed together, sighed and sympathized together, and told your temptations to one another, shall be for ever with the LORD and with each other. There we shall see _Abraham_, _Isaac_, and _Jacob_ sitting, with all the redeemed company; and we shall know the names of every one mentioned in the book of GOD. O blessed prospect! O blessed time! Who that thinks of this, of seeing the Lamb sitting upon the throne, with all GOD’s people about him, but must desire to go to heaven, and be for ever, for ever with the LORD. And if there is such comfort for believers to know one another in heaven, with what comfort may any of you, that have lost fathers, mothers, or friends, think of them: we are parted for a little while, but we shall see them again. My father died in CHRIST, my mother died in the LORD, my husband, my wife, was a follower of JESUS; I shall see them, though not now; I shall go to them, but they shall not return to me! This may keep you from sorrowing as persons without hope; and keep you from being so cruel, as to wish them to come down to this evil world.

But O what a dreadful consideration is this for damned souls! I believe, that as glorified spirits will know one another, so will damned souls know one another too. And as the company of the blessed increases the happiness of heaven, so the company of the damned will increase their torments. What made _Dives_ to put up that petition? “I have five brethren; send somebody to my father’s house to testify unto them, lest they also come into this place of torment.” One would imagine at first reading, that hell had made _Dives_ charitable, and that though he was ill natured on earth, yet he had acquired some good nature in hell. No, no, there is not a spark of good nature in the place of torment. But _Dives_ knew, if his five brethren came there, they might say, We may thank you, next to an evil heart, for coming hither; you made us drink healths, till we were drunk; you taught us to game, to curse, to swear, &c. He knew very well, that his five brethren being brought to hell by his example, hell would be heated five times hotter to torment his soul. One will cry out, Cursed be the day that ever I was companion with such an one in sin; cursed be the day that ever we hearkened to one another’s advice, and were allured by each others example to sin against GOD.

But did a cloud overshadow _Peter_, _James_, and _John_? were heavenly and divine visits here but short? Then wonder not, ye people of GOD, if ye are upon the mount one hour, and down in the valley of the shadow of death the next. There is nothing in the world more common, after you have been in a good frame, than for a cloud to overshadow you. We generally say, “It is good to be here,” and often make a CHRIST of our graces; and therefore the LORD sends a cloud to overshadow us. But never fear; GOD shall speak to you out of the cloud; GOD will reveal himself to you; this cloud shall soon be gone; ere long we shall be in heaven, and in that glory where no cloud can possibly reach us.

I can now only mention one thing more, and that is, Did the Father say, “This is my beloved Son, hear him?” then let every one of our hearts echo to this testimony given of CHRIST, “This is my beloved Saviour.” Did GOD so love the world, as to send his only begotten Son, his well beloved Son to preach to us? then, my dear friends, HEAR HIM. What GOD said seventeen hundred years ago, immediately by a voice from heaven, concerning his Son upon the mount, that same thing GOD says to you immediately by his word, “Hear him.” If ye never heard him before, hear him now. Hear him so as to take him to be your prophet, priest, and your king; hear him, so as to take him to be your GOD and your all. Hear him to-day, ye youth, while it is called to-day; hear him now, lest GOD should cut you off before you have another invitation to hear him; hear him while he cries, “Come unto me;” hear him while he opens his hand and his heart; hear him while he knocks at the door of your souls, lest you should hear him saying, “Depart, depart, ye cursed, into everlasting fire, prepared for the devil and his angels.” Hear him, ye old and grey-headed, hear him, ye that have one foot in the grave; hear him, I say; and if ye are dull of hearing, beg of GOD to open the ears of your hearts, and your blind eyes; beg of GOD that you may have an enlarged and a believing heart, and that ye may know what the LORD GOD saith concerning you. GOD will resent it, he will avenge himself on his adversaries, if you do not hear a blessed Saviour. He is GOD’s son, he is GOD’s beloved son; he came upon a great errand, even to shed his precious blood for sinners; he came to cleanse you from all sin, and to save you with an everlasting salvation. Ye who have heard him, hear him again; still go on, believe in and obey him, and by-and-by you shall hear him saying, “Come, ye blessed of my Father, receive the kingdom prepared for you from the foundation of the world.” May GOD grant it to you all, for the LORD JESUS CHRIST’s sake. _Amen_, and _Amen_.

SERMON XXXI.

The Care of the Soul urged as the one thing needful.

LUKE x. 42.

_But one thing is needful._

IT was the amiable character of our blessed Redeemer, that “he went about doing good,” this great motive, which animated all his actions, brought him to the house of his friend _Lazarus_, at _Bethany_, and directed his behaviour there. Though it was a season of recess from public labour, our LORD brought the sentiments and the pious cares of a preacher of righteousness into the parlour of a friend; and there his doctrine dropped as the rain, and distilled as the dew, on the little happy circle that were then surrounding him. _Mary_, the sister of _Lazarus_, with great delight made one amongst them; she seated herself at the feet of JESUS, in the posture of an humble disciple; and we have a great deal of reason to believe, that _Martha_, his other sister, would gladly have been with her there; but domestic cares pressed hard upon her, and “she was cumbered with much serving,” being, perhaps, too solicitous to prepare a sumptuous entertainment for her heavenly master and the train that attended him. Happy are they, who in a crowd of business do not lose something of the spirituality of their minds, and of the composure and sweetness of their tempers. This good woman comes to our LORD with too impatient a complaint; insinuating some little reflection, not only on _Mary_, but on himself too. “LORD, dost thou not care that my sister hath left me to serve alone? Bid her, therefore, that she help me.” Our LORD, willing to take all opportunities of suggesting useful thoughts, answers her in these words, of which the text is a part, “_Martha, Martha_, thou art careful and troubled about many things, but one thing is needful; and _Mary_ has chosen that good part, which shall not be taken away from her.” Alas, _Martha_! the concerns of the soul are of so much greater importance than those of the body, that I cannot blame your sister on this occasion: I rather recommend her to your imitation, and caution you, and all my other friends, to be much on your guard, that in the midst of your worldly cares, you do not lose sight of what much better deserves your attention.

I shall consider these words, “One thing is needful,” as a kind of aphorism, or wise and weighty sentence, which dropped from the mouth of our blessed Redeemer, and is evidently worthy of our most serious regard. I shall,

I. Consider what we are to understand by “The one thing” here
spoken of.

II. Shew you what is intended, when it is said to be the one
thing _needful_.

III. I will shew how justly it may be so represented, or prove
that it is, indeed, the one thing needful. And then conclude
with some reflections.

My friends, the words which are now before us, are to this day, as true, as they were seventeen hundred years ago. Set your hearts to attend to them. O that you may, by divine grace, be awakened to hear them with a due regard, and be so impressed with the plain and serious things which are now to be spoken, as you probably would, if I were speaking by your dying beds, and you had the near and lively view of eternity!

_First_, I am to consider, what we are to understand by the “one thing needful.”

Now in a few words, it is the “_Care of the soul_,” opposed, as you see in the text, to the care, the excessive care of the body; to which _Martha_ was gently admonished by our LORD. This is a general answer, and it comprehends a variety of important particulars, which is the business of our ministry often to open to you at large: The care of the soul, implies a readiness to hear the words of CHRIST, to seat ourselves with _Mary_ at his feet, and to receive both the law and the gospel from his mouth. It supposes, that we learn from this divine teacher the worth of our souls, their danger, and their remedy; and that we become above all things solicitous about their eternal salvation. That, heartily repenting of all our sins, and cordially believing the everlasting gospel, we receive the LORD JESUS CHRIST for righteousness and life, resting our souls on the value of his atonement, and the efficacy of his grace. It imports, the sincere dedication of ourselves to the service of GOD, and a faithful adherence to it, notwithstanding all oppositions arising from inward corruptions, or outward temptations; and a resolute perseverance in the way of gospel dependance, ’till we receive the end of our faith in our compleat salvation. This is the “one thing needful,” represented indeed in various scriptures by various names. Sometimes it is called “Regeneration,” or “the new creature,” because it is the blessed work of GOD’s efficacious grace. Sometimes the “Fear of GOD,” and sometimes “his love, and the keeping his commandments;” and very frequently in the new testament it is called “faith,” or “receiving CHRIST, and believing on him,” which therefore is represented as the “great work of GOD,” _John_ vi. 29. the great thing which GOD in his glorious gospel requires, as well as by his spirit produces in us: each of these, if rightly understood and explained, comprehends all that I have said on this head. On the whole, we may say, that, as the body is one, though it has many members, and the soul is one, though it has many faculties, so in the present case, this real vital religion is “one thing,” one sacred principle of divine life, bringing us to attend to the care of our souls, as of our greatest treasure. It is one thing, notwithstanding all the variety of views in which it may be considered, and of characters under which it may be described. I proceed,

_Secondly_, To consider what may be intended in the representation which is here made of it, as the “one thing _needful_.”

Now I think it naturally includes these three particulars: it is a matter of universal concern; of the highest importance; and of so comprehensive a nature, that every thing which is truly worthy of our regard, may be considered as included in, or subservient to it. Let me a little illustrate each of these particulars.

1. The care of the soul may be called the “one thing needful,” as it is matter of universal concern.

Our LORD, you see, speaks of it as needful in the general. He says not, for this or that particular person; or for those of such an age, station, or circumstance in life, but needful for all. And indeed, when discoursing on such a subject, one might properly introduce it with those solemn words of the psalmist, “Give ear, all ye people, hear, all ye inhabitants of the earth, both high and low, rich and poor, together,” _Psalm_ xlix. 1, 2. For it is the concern of all, from the king that sits upon the throne, to the servant that grindeth at the mill, or the beggar that lieth upon the dunghill. It is needful for us that are _ministers_, for our own salvation is concerned: and woe, insupportable woe will be to our souls, if we think it enough to recommend it to others, and to talk of it in a warm, or an awful manner, in public assemblies, or in our private converse, while it does not penetrate our hearts, as our own greatest care. Our case will then be like that of the _Israelitish_ lord in _Samaria_, _2 Kings_ vii. 2. who was employed to distribute the corn when the siege was raised; though we see it with our eyes, and dispense it with our hands, we shall ourselves die miserably, without tasting the blessings we impart. It is needful to all you that are our _hearers_, without the exception of one single person. It is needful to you that are _rich_, though it may on some accounts be peculiarly difficult for you; even as difficult, comparatively speaking, as for a “Camel to go through the eye of a needle,” _Matthew_ xix. 24. yet if it be neglected, you are poor in the midst of all your wealth, and miserable in all your abundance; a wretch starving for hunger, in a magnificent palace and a rich dress, would be less the object of compassion than you. It is needful for you that are _poor_; though you are distressed with so many anxious cares, “what you shall eat, and what you shall drink, and wherewithal you shall be cloathed,” _Matthew_ vi. 31. The nature that makes you capable of such anxieties as these, argues your much greater concern in the “bread which endures to eternal life,” _John_ vi. 27. than in that by which this mortal body must be supported. It is needful for you that are _advanced in years_; though your strength be impaired so that the “grashopper is a burthen,” _Ecclesiastes_ xii. 5. and though you have by your long continuance in sin rendered this great work so hard, that were it less important, one would in pity let you alone without reminding you of it: yet, late as it is, it must be done, or your hoary heads will be brought down to the grave with wrath, and sink under a curse aggravated by every year and by every day of your lives. It is needful to you that are _young_, though solicited by so many gay vanities, to neglect it, though it may be represented as an unseasonable care at present, yet I repeat it, it is needful to you; immediately needful, unless you who walk so frequently over the dust of your brethren and companions, that died in the bloom and vigour of their days, have made some secret covenant with the grave for yourselves, and found out some wonderful method, hitherto unknown, of securing this precarious life, and of answering for days and months to come, while others cannot answer for one single moment.

2. The care of the soul is “a matter of the highest importance;” beyond any thing which can be brought into comparison with it.

As _Solomon_ says of wisdom, that “it is more precious than rubies, and that all things which can be desired are not to be compared with her,” _Proverbs_ iii. 15. So I may properly say of this great and most important branch of wisdom; whatever can be laid in the balance with it, will be found altogether lighter than vanity. This is strongly implied when it is said in the text, “one thing is needful;” one thing, and _one thing alone_ is so. Just as the blessed GOD is said to be “only wise,” _1 Timothy_ i. 17. and “only holy,” _Revelation_ xv. 4. because the wisdom and holiness of angels and men is as nothing, when compared with his. What seems most great and most important in life, what kings and senates, what the wisest and greatest of this world are employing their time, their councils, their pens, their labours upon, are trifles, when compared with this one thing. A man may subsist, he may in some considerable measure be happy, without learning, without riches, without titles, without health, without liberty, without friends, nay, though “the life be more than meat, and the body than raiment,” _Matthew_ vi. 25. yet may he be happy, unspeakably happy, without the body itself. But he cannot be so, in the neglect of the one thing needful. I must therefore bespeak your regard to it in the words of _Moses_, “it is not a light thing, but it is your life,” _Deuteronomy_ xxxii. 47.

3. The care of the soul is of so comprehensive a nature, that “every thing truly worthy of our regard may be considered as included in it, or subservient to it.”

As _David_ observes, that “the commandment of GOD is exceeding broad,” _Psalm_ cxix. 96. so we may say of this one thing needful; or as _Solomon_ very justly and emphatically expresses it, “to fear GOD and to keep his commandments is the whole duty of man,” _Ecclesiastes_ xii. 13. his whole duty, and his whole interest; and every thing which is wise and rational does in its proper place and connection make a part of it. We should judge very ill concerning the nature of this care, if we imagined, that it consisted merely in acts of devotion, or religious contemplation; it comprehends all the lovely and harmonious band of social and humane virtues. It requires a care of society, a care of our bodies, and of our temporal concerns; but then all is to be regulated, directed, and animated by proper regards to GOD, CHRIST, and immortality. Our food and our rest, our trades and our labours, are to be attended to, and all the offices of humanity performed in obedience to the will of GOD, for the glory of CHRIST, and in a view to improving the mind in a growing meetness for a state of compleat perfection. Name any thing which has no reference at all to this, and you name a worthless trifle, however it may be gilded to allure the eye, or however it may be sweetened to gratify the taste. Name a thing, which, instead of thus improving the soul, has a tendency to debase and pollute, to enslave and endanger it, and you name what is most unprofitable and mischievous, be the wages of iniquity ever so great; most foul and deformed, be it in the eyes of men ever so honourable, or in their customs ever so fashionable. Thus I have endeavoured to shew you what we may suppose implied in this expression of “one thing being needful.” I am now,

_Thirdly_, To shew you with how much propriety the care of the soul may be represented under this character, as the one thing needful, or as a matter of universal and most serious concern, to which every thing else is to be considered as subservient, if at all worthy of our care and pursuit.

There let me appeal to the sentiments of those who must be allowed most capable of judging, and to the evident reason of the case itself, as it must appear to every unprejudiced mind.

1. Let me argue “from the opinions of those who must be allowed most capable of judging in such an affair,” and we shall quickly see that the care of the soul appears to them, the one thing needful.

Is the judgment of the blessed GOD “according to truth,” how evidently and how solemnly is that judgment declared? I will not say merely in this or the other particular passage of his word, but in the whole series of his revelations to the children of men, and the whole tenor of his addresses to them. Is not this the language of all, from the early days of _Job_ and _Moses_ to the conclusion of the canon of scripture. _Job_ xxviii. 21, 23, 28. “If wisdom be hid from the eyes of all the living, surely GOD understandeth the way thereof, he knoweth the place thereof;” and if he does, it is plainly pointed out, for “unto man he still saith, behold, the fear of the LORD, that is wisdom, and to depart from evil, that is understanding.” By _Moses_ he declared to the _Israelites_, that “to do the commandments of the LORD would be their wisdom and their understanding in the sight of the nations, who should hear his statutes, and say, surely this is a wise and an understanding people,” _Deuteronomy_ iv. 6. When he had raised up one man on the throne of _Israel_, with the character of the wisest that ever lived upon the face of the earth, he chose to make him eminently a teacher of this great truth. And though now all that he spoke on the curious and less concerning subjects of natural philosophy is lost, “though he spoke of trees from the cedar to the hyssop, and of beasts, and of fowls, and of creeping things, and of fishes,” _1 Kings_ iv. 33. that saying is preserved in which he testifies, that “the fear of the LORD is the beginning of wisdom,” _Proverbs_ i. 7, 9, 10. and those _Proverbs_, in almost every line of which, they who neglect GOD and their own souls, are spoken of as fools, as if that were the most proper signification of the word, while the religious alone are honoured with the title of wise. But in this respect, as attesting this truth in the name of GOD and in his own, “a greater than _Solomon_ is here.”

For if we inquire what it was that our LORD JESUS CHRIST judged to be the one thing needful, the words of the text contain as full an answer as can be imagined; and the sense of them is repeated in a very lively and emphatical manner, in that remarkable passage wherein our LORD not only declares his own judgment, but seems to appeal to the consciences of all, as obliged by their own secret convictions to subscribe to the truth of it. “What is a man profited, if he gain the whole world, and lose his own soul; or what shall a man give in exchange for his soul?” _Matthew_ xvi. 26. If it were once lost, what would he not be willing to give to redeem it? But it depends not on the words of CHRIST alone. Let his actions, his sufferings, his blood, his death, speak what a value he set on the souls of men. Is it to be imagined, that he would have relinquished heaven, have dwelt upon earth, have laboured by night and by day, and at last have expired on the cross, for a matter of light importance? Or can we think that he, in whom “dwell all the treasures of wisdom and knowledge, and all the fulness of the Godhead bodily,” _Colossians_ ii. 3, 9. was mistaken in judgment so deliberately formed, and so solemnly declared?

If after this, there were room to mention human judgment and testimonies, how easy would it be to produce a cloud of witnesses in such a cause, and to shew that the wisest and best of men in all ages of the world have agreed in this point, that amidst all the diversities of opinion and profession, which succeeding generations have produced, this has been the unanimous judgment, this the common and most solicitous care of those whose characters are most truly valuable, to secure the salvation of their own souls, and to promote the salvation of others.

And let me beseech you seriously to reflect, what are the characters of those who have taken the liberty, most boldly and freely to declare their judgment on the contrary side? The number of such is comparatively few; and when you compare what you have observed of their temper and conduct, I will not say with what you read of holy men of old, but with what you have yourselves seen in the faithful, active, and zealous servants of CHRIST, in these latter ages, with whom you have conversed; do you on the whole find, that the rejecters and deriders of the gospel, are in other respects so much more prudent and judicious, so much wiser for themselves, and for others, that are influenced by them, as that you can be in reason obliged to pay any great deference to the authority of a few such names as these, in opposition to those to whom they are here opposed?

But you will say, and you will say it too truly, Though but a few may venture in words to declare for the neglect of the soul and its eternal interest, that the greater part of ♦mankind do it in their actions. But are the greater part of mankind so wise, and so good, as implicitly to be followed in matters of the highest importance? And do not multitudes of these, declare themselves on the other side, in their most serious moments? When the intoxications of worldly business and pleasures are over, and some languishing sickness forces men to solitude and retirement; what have you generally observed to be the effect of such a circumstance? Have they not then declared themselves convinced of the truth we are now labouring to establish? Nay, do we not sometimes see, that a distemper which seizes the mind with violence, yet does not utterly destroy its reasoning faculties, fixes this conviction on the soul in a few hours, nay, sometimes in a few moments? Have you never seen a gay, thoughtless creature, surprized in the giddy round of pleasures and amusements, and presently brought not only to seriousness, but terror and trembling, by the near views of death? Have you never seen the man of business and care interrupted, like the rich fool in the parable, in the midst of his schemes for the present world? And have you not heard one and the other of them owning the vanity of those pleasures and cares, which but a few days ago were every thing to them? Confessing that religion was the one thing needful, and recommending it to others with an earnestness, as if they hoped thereby to atone for their own former neglect? We that are ministers, frequently are witnesses to such things as these, and I believe few of our hearers are intire strangers to them.

♦ “mainkind” replaced with “mankind”

Once more, what if to the testimony of the dying, we could add that of the dead? What if GOD were to turn aside the vail between us and the invisible world, and permit the most careless sinner in the assembly to converse for a few moments with the inhabitants of it? If you were to apply yourself to a happy Spirit, that trod the most thorny road to paradise, or passed through the most fiery trial, and to ask him, “was it worth your while to labour so much, and to endure so much for what you now possess?” Surely if the blessed in heaven were capable of indignation, it would move them to hear that it should be made a question. And, on the other hand, if you could inquire of one tormented in that flame below, though he might once be “clothed in purple and fine linen, and fare sumptuously every day,” _Luke_ xvi. 19. if you could ask him, “whether his former enjoyments were an equivalent for his present sufferings and despair?” What answer do you suppose he would return? Perhaps an answer of so much horror and rage, as you would not be able so much as to indure. Or if the malignity of his nature should prevent him from returning any answer at all, surely there would be a language even in that silence, a language in the darkness, and flames, and groans of that infernal prison, which would speak to your very soul what the word of GOD is with equal certainty, though less forcible conviction, speaking to your ear, that “one thing is needful.” You see it is so in the judgment of GOD the Father, and the LORD JESUS CHRIST, of the wisest and best of men, of many, who seemed to judge most differently of it, when they come to more deliberate and serious thought, and not only of the dying, but of the dead too, of those who have experimentally known both worlds, and most surely know what is to be preferred. But I will not rest the whole argument here; therefore,

2. I appeal to the evident reason of the case itself, as it must appear to every unprejudiced mind, that the care of the soul is indeed the one thing needful.

I still consider myself as speaking not to atheists, or to deists, but to those who not only believe the existence and providence of GOD, and a future state of happiness and misery, but likewise who credit the truth of the christian revelation, as many undoubtedly do, who live in a fatal neglect of GOD, and their own souls. Now on these principles, a little reflection may be sufficient to convince you, that it is needful to the present repose of your own mind; needful, if ever you would secure eternal happiness, and avoid eternal misery, which will be aggravated, rather than alleviated by all your present enjoyments.

1. The care of the soul is the one thing needful, because, “without it you cannot secure the peace of your own mind, nor avoid the upbraidings of your conscience.”

That noble faculty is indeed the vicegerent of GOD in the soul. It is sensible of the dignity and worth of an immortal spirit, and will sometimes cry out of the violence that is offered to it, and cry so loud, as to compel the sinner to hear, whether he will or not. Do you not sometimes find it yourselves? when you labour most to forget the concerns of your soul, do they not sometimes force themselves on your remembrance? You are afraid of the reflections of your own mind, but with all your artifice and all your resolution can you intirely avoid them? Does not conscience follow you to your beds, even if denied the opportunity of meeting you in your closets, and, though with an unwelcome voice, there warn you, “that your soul is neglected, and will quickly be lost:” Does it not follow you to your shops and your fields, when you are busiest there? Nay, I will add, does it not sometimes follow you to the feast, to the club, to the dance, and perhaps, amidst all resistance, to the theatre too? Does it not sometimes mingle your sweetest draughts with wormwood, and your gayest scenes with horror? So that you are like a tradesman, who, suspecting his affairs to be in a bad posture, lays by his books and his papers, yet sometimes they will come accidentally in his way. He hardly dares to look abroad for fear of meeting a creditor or an arrest: and if he labours to forget his cares and his dangers, in a course of luxury at home, the remembrance is sometimes awakened, and the alarm increased, by those very extravagancies in which he is attempting to lose it. Such probably is the case of your minds, and it is a very painful state; and while things are thus within, external circumstances can no more make you happy, than a fine dress could relieve you under a violent fit of the stone. Whereas, if this great affair were secured, you might delight in reflection, as much as you now dread it; and conscience, of your bitterest enemy, would become a delightful friend, and the testimony of it your greatest rejoicing.

2. The care of the soul is the one thing needful, “because without this your eternal happiness will be lost.”