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.”
A crown of everlasting glory is not surely such a trifle as to be
thrown away on a careless creature, that will not in good earnest
pursue it. GOD doth not ordinarily deal thus, even with the bounties of
his common providence, which are comparatively of little value. As to
these, the hand of the diligent generally makes rich, and he would be
thought distracted, rather than prudent, who should expect to get an
estate merely by wishing for it, or without some resolute and continued
application to a proper course of action for that purpose. Now, that we
may not foolishly dream of obtaining heaven, in the midst of a course
of indolence and sloth, we are expresly told in the word of GOD, that
“the kingdom of heaven suffers violence, and the violent take it by
force,” _Matthew_ xi. 12. and are therefore exhorted to “strive,” with
the greatest intenseness, and eagerness of mind, as the word properly
signifies, “to enter in at the strait gate,” for this great and
important reason, “because many shall another day seek to enter in, and
shall not be able,” _Luke_ xiii. 24. Nay, when our LORD makes the most
gracious promises to the humble petitioner, he does it in such a manner
as to exclude the hopes of those who are careless and indifferent. “Ask,
and it shall be given you; seek, and you shall find; knock, and it
shall be opened unto you,” _Matthew_ vii. 7. If, therefore, you do not
ask, seek, and knock, the door of mercy will not be opened, and eternal
happiness will be lost. Not that heaven is to be obtained by our own
good works: no, no; for having done all, we must account ourselves
unprofitable servants.
And surely if I could say no more as to the fatal consequences of your
neglect, than this, that eternal happiness will be lost, I should say
enough to impress every mind, that considers what ETERNITY means. To
fall into a state of everlasting forgetfulness, might indeed appear
a refuge to a mind filled with the apprehension of future misery. But
O how dreadful a refuge is it! Surely it is such a refuge, as a vast
precipice, (from which a man falling would be dashed to pieces in a
moment) might appear to a person, pursued by the officers of justice,
that he might be brought out to a painful and lingering execution.
If an extravagant youth would have reason to look round with anguish,
on some fair and ample paternal inheritance, which he had sold or
forfeited merely for the riot of a few days: how much more melancholy
would it be for a rational mind to think that its eternal happiness
is lost for any earthly consideration whatever? Tormenting thought!
“Had I attended to that one thing which I have neglected, I might have
been, through the grace of GOD in CHRIST JESUS, great and happy beyond
expression, beyond conception: not merely for the little span of ten
thousand thousand ages, but for ever. A line reaching even to the
remotest star would not have been able to contain the number of ages,
nor would millions of years have been sufficient to figure them down;
this is eternity, but I have lost it, and am now on the verge of being.
This lamp, which might have outlasted those of the firmament, will
presently be extinguished; and I blotted out from amongst the works of
GOD, and cut off from all the bounties of his hand.” Would not this be
a very miserable case, if this were all? And would it not be sufficient
to prove this to be the better part, which, as our LORD observes, can
“never be taken away?” But GOD forbid that we should be so unfaithful
to him, and to the souls of men, as to rest in such a representation
alone. I therefore add once more,
3. The care of the soul is the one thing needful, because “without it,
you cannot avoid a state of eternal misery, which will be aggravated,
rather than alleviated by all your present enjoyments.”
Nothing can be more evident from the word of the GOD of truth. It there
plainly appears to be a determined case, which leaves no room for a
more favourable conjecture or hope. “The wicked shall be turned into
hell, even all the nations that forget GOD,” _Psalm_ ix. 17. “They
shall go away into everlasting punishment,” _Matthew_ xxv. 46. into a
state where they shall in vain seek death, and death shall flee from
them. Oh! brethren, it is a certain, but an awful truth, that your
souls will be thinking and immortal beings, even in spite of themselves.
They may indeed torment, but they cannot destroy themselves. They can
no more suspend their power of thought and perception, than a mirror
its property of reflecting rays that fall on its surface. Do you
suspect the contrary? Make the trial immediately. Command your minds
to cease from thinking but for one quarter of an hour, or for half that
time, and exclude every idea and every reflection. Can you succeed in
that attempt? Or rather, does not thought press in with a more sensible
violence on that resistance; as an anxious desire to sleep, makes us so
much the more wakeful. Thus will thought follow you beyond the grave,
thus will it, as an unwelcome guest, force itself upon you, when it can
serve only to perplex and distress the mind. It will for ever upbraid
you, that notwithstanding all the kind expostulations of GOD and man,
notwithstanding all the keen remonstrances of conscience, and the
pleadings of the blood of CHRIST, you have gone on in your folly, till
heaven is lost, and damnation incurred; and all, for what? for a shadow
and a dream.
Oh think not, sinners, that the remembrance of your past pleasures,
and of your success in your other cares, whilst that of the one thing
needful was forgotten, think not that this will ease your minds. It
will rather torment them the more. “Son, remember that thou in thy
life-time receivedst thy good things.” Bitter remembrance! Well might
the heathen poets represent the unhappy spirits in the shades below, as
eagerly catching at the water of forgetfulness, yet unable to reach it.
Your present comforts will only serve to give you a livelier sense of
your misery, as having tasted such degrees of enjoyment; and to inflame
the reckoning, as you have misimproved those talents lodged in your
hands for better purposes. Surely, if these things were believed, and
seriously considered, the sinner would have no more heart to rejoice
in his present prosperity, than a man would have to amuse himself with
the curiosities of a fine garden, through which he was led to be broken
upon the rack.
But I will enlarge no farther on these things. Would to GOD that the
unaccountable stupidity of mens minds, and their fatal attachment to
the pleasures and cares of the present life, did not make it necessary
to insist on them so frequently and so copiously!
I now proceed to the reflections which naturally arise from hence, and
shall only mention two.
1. How much reason have we to lament the folly of mankind in neglecting
the one thing needful.
If religion be indeed the truest wisdom, then surely we have the
justest reason to say with _Solomon_, “that folly and madness is in
mens hearts,” _Ecclesiastes_ ix. 3. Is it the one thing needful? Look
on the conduct of the generality of mankind, and you would imagine they
thought it the one thing needless: the vainest dream, and the idlest
amusement of the mind. GOD is admonishing them by ordinances, and
providences, sometimes by such as are most awful, to lay it to heart;
he speaks once, yea twice, (yea a multitude of times) but man regards
not, _Job_ xxxiii. 14. They profess perhaps to believe all that I have
been saying, but act as if the contrary were self-evident; they will
risk their souls and eternity for a thing of nought, for that, for the
sake of which they would not risk so much as a hand, or a finger, or a
joint, no, nor perhaps a toy that adorns it. Surely this is the wonder
of angels, and perhaps of devils too, unless the observation of so many
ages may have rendered it familiar to both. And can we, my christian
brethren, behold such a scene with indifference? If some epidemical
madness had seized our country, or the places where we live, so that as
we went from one place to another, we every where met with lunaticks,
and saw amongst the rest, some perhaps of the finest genius, in the
most eminent stations in life, amusing themselves with straws and
bubbles, or wounding themselves and others; surely were we ever so
secure from the danger of infection or assault, the sight would cut us
to the heart. A good-natured man would hardly be able to go abroad, or
even be desirous to live, if it must be amongst so many sad spectacles.
Yet these poor creatures might, notwithstanding this, be the children
of GOD, and the higher their frenzy rose, the nearer might their
complete happiness be. But alas! the greater part of mankind are seized
with a worse kind of madness, in which they are ruining their souls:
and can we behold it with indifference? The LORD awaken our compassion,
our prayers, and our endeavours, in dependence on divine grace, that
we may be instrumental in bringing them to their mind, and making them
wise indeed, that is, wise to salvation!
2. How necessary is it that we should seriously enquire, how this one
thing needful is regarded by us!
Let me entreat you to remember your own concern in it, and
enquire――Have I thought seriously of it? Have I seen the importance
of it? Has it lain with a due and abiding weight on my mind? Has
it brought me to CHRIST, that I might lay the stress of these great
eternal interests on him? And am I acting in the main of my life,
as one that has these convictions? Am I willing, in fact, to give up
other things, my interests, my pleasures, my passions to this? Am I
conversing with GOD and with man, as one that believes these things; as
one that has deliberately chosen the better part, and is determined to
abide by that choice?
Observe the answer which conscience returns to these enquiries, and you
will know your own part in that more particular application, with which
I shall conclude.
1. Let me address those that are entirely unconcerned about the one
thing needful.
Brethren, I have been stating the case at large, and now I appeal to
your consciences, are these things so, or are they not? GOD and your
own hearts best know for what the care of your soul is neglected;
but be it what it will, the difference between one grain of sand and
another, is not great, when it comes to be weighed against a talent
of gold. Whatever it is, you had need to examine it carefully. You had
need to view that commodity on all sides, of which you do in effect
say, For this will I sell my soul; for this will I give up heaven,
and venture hell, be heaven and hell whatever they may. In the name of
GOD, brethren, is this the part of a man, of a rational creature? To
go on with your eyes open towards a pit of eternal ruin, because there
are a few gay flowers in the way: or what if you shut your eyes, will
that prevent your fall? It signifies little to say, I will not think of
these things, I will not consider them: GOD has said, “In the last days
they shall consider it perfectly,” _Jeremiah_ xxiii. 20. The revels of
a drunken malefactor will not prevent nor respite his execution. Pardon
my plainness; if it were a fable or a tale, I would endeavour to amuse
you with words, but I cannot do it where your souls are at stake.
2. I would apply to those who are, in some sense, convinced of the
importance of their souls, and yet are inclined to defer that care of
them a little longer, which, in the general, they see to be necessary.
I know you that are young, are under peculiar temptations to do this;
though it is strange that the death of so many of your companions,
should not be an answer to some of the most specious and dangerous
of those temptations. Methinks, if there were the least degree of
uncertainty, the importance is too weighty to put matters to the
venture. But here the uncertainty is great and apparent. You must
surely know, that there are critical seasons of life for managing the
concerns of it, which are of such a nature, that if once lost, they
may never return: here is a critical season: “Now is the accepted time,
now is the day of salvation,” _2 Corinthians_ vi. 2. “To-day, if ye
will hear his voice, harden not your hearts,” _Hebrews_ iii. 7, 8. This
language may not be spoken to-morrow. Talk not of a more convenient
season; none can be more convenient; and that to which you would
probably refer it, is least of all so, a dying time. You would not
chuse then to have any important business in hand; and will you of
choice refer the greatest business of all to that languishing, hurrying,
amazing hour? If a friend were then to come to you with the balance
of an intricate account, or a view of a title to an estate, you would
shake your fainting head, and lift up your pale trembling hand, and say,
perhaps, with a feeble voice, “Alas, is this a time for these things?”
And is it a time for so much greater things than these? I wish you
knew, and would consider, into what a strait, we that are ministers are
sometimes brought, when we are called to the dying beds of those who
have spent their lives in the neglect of the one thing needful. On the
one hand, we fear, lest if we palliate matters, and speak smooth things,
we shall betray and ruin their souls: and on the other, that if we use
a becoming plainness and seriousness, in warning them of their danger,
we shall quite overwhelm them, and hasten the dying moment, which is
advancing by such swift steps. O let me entreat you for our sakes,
and much more for your own, that you do not drive us to such sad
extremities; but if you are convinced, as I hope some of you may now
be, that the care of the soul is that needful thing we have represented,
let the conviction work, let it drive you immediately to the throne of
grace; from thence you may derive that wisdom and strength, which will
direct you in all the intricacies which entangle you, and animate you
in the midst of difficulty and discouragement.
3. I would in the last place address myself to those happy souls, who
have in good earnest attended to the one thing needful.
I hope, that when you see how commonly it is neglected, neglected
indeed, by many, whose natural capacities, improvements, and
circumstances in life, appear to you superior to your own; you will
humbly acknowledge, that it was distinguishing grace which brought
you into this happy state, and formed you to this most necessary care.
Bless the LORD, therefore, who hath given you that counsel, in virtue
of which you can say, “He is your portion.” Rejoice in the thought,
that the great concern is secured: as it is natural for us to do, when
some important affair is dispatched, which has long lain before us,
and which we have been inclined to put off from one day to another, but
have at length strenuously and successfully attended. Remember still to
endeavour to continue acting on these great principles, which at first
determined your choice; and seriously consider, that those who desire
their life may at last be given them for a prey, must continue on their
guard, in all stages of their journey through a wilderness, where daily
dangers are still surrounding them. Being enabled to secure the great
concern, make yourselves easy as to others of smaller importance: You
have chosen the kingdom of GOD, and his righteousness; other things,
therefore, shall be added unto you: and if any which you desire should
not be added, comfort yourselves with this thought, that you have
the good part, which can never be taken away. And, not to enlarge on
these obvious hints, which must so often occur, be very solicitous
that others may be brought to a care about the one thing needful. If
it be needful for you, it is so for your children, your friends, your
servants. Let them, therefore, see your concern in this respect for
them, as well as for yourselves. Let parents especially attend to this
exhortation, whose care for their offspring often exceeds in other
respects, and fails in this. Remember that your children may never live
to enjoy the effects of your labour and concern to get them estates
and portions: the charges of their funerals may, perhaps, be all their
share of what you are so anxiously careful to lay up for them. And O
think what a sword would pierce through your very heart, if you should
stand by the corpse of a beloved child with this reflection: “This poor
creature has done with life, before it learnt its great business in it;
and is gone to eternity, which I have seldom been warning it to prepare
for, and which, perhaps, it learned of me to forget.”
On the whole, may this grand care be awakened in those by whom it has
been hitherto neglected: may it be revived in each of our minds. And
that you may be encouraged to pursue it with greater chearfulness,
let me conclude with this comfortable thought, that in proportion to
the necessity of the case, through the merits of CHRIST JESUS, is the
provision which divine grace has made for our assistance. If you are
disposed to sit down at CHRIST’s feet, he will teach you by his word
and Spirit. If you commit this precious jewel, which is your eternal
all, into his hand, he will preserve it unto that day, and will then
produce it richly adorned, and gloriously improved to his own honour,
and to your everlasting joy.
Which GOD of his infinite mercy grant, &c.
END of the FIFTH VOLUME.