DISCOURSE XVI.

ADDRESS TO THE READER.

"ONE thing is needful" if we would be happy in life, peaceful in death, and joyful through eternity. This one thing is religion—that religion which consists in a supreme love to God, the exercise of faith in Jesus, the practice of true holiness, and the enjoyment of those blessings which the gospel offers "without money and without price." From every consideration the importance of religion must appear. It may be observed on the one hand, that an attention to religion is intimately connected with happiness; and, on the other, that the neglect of religion and misery are inseparable. Never can we experience true pleasure but in the paths of piety; never can real misery be felt but in the ways of sin, or, in other words, in the neglect of the things which belong to our peace.

How surprisingly do men display their folly in choosing the evil and refusing the good! In what misery do they involve themselves by neglecting the things of God, and by pursuing those which are "earthly, sensual, and devilish!" The generality of mankind, instead of suffering their affections to ascend to the summits of the everlasting hills, confine them down to, and, in a sense, bury them in the dust of this earth. God speaking once, yea, twice, calls them to glory, immortality, and eternal life; but they regard it not. He exhibits to their view a kingdom, a crown, and pleasures infinite in their value and duration; but they content themselves with the pleasures of sin, which are but for a season. Nay, they

Prefer the trifles of a day

To joys which never can decay.

To mark the inattention of men to things divine, and of that inattention to expose the folly, our Lord spoke the following parable: "Then said he unto him, a certain man made a great supper, and bade many and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray

thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come." Most persons will allow, that when the man had provided this sumptuous feast, and so kindly invited these persons to partake, they ought to have gone; that they displayed their folly by their refusal; nay, that by refusing to go they acted a criminal part. But while persons make this concession, they little think how much they condemn themselves. They display the same folly, they act the same criminal part every day. God has provided in the gospel a feast of fat things. This feast has been provided at the expense of the precious blood of his dear Son. To partake of this feast he sends to invite them. His ministers address them in his name, and say, "Come, for all things are now ready." How do men in general act? Do they readily accept the invitations and come to the feast? No; they make light of it, refuse it, and go after the affairs of this life; perhaps after the vanities and follies "of this present evil world."

Now, reader, pause and think, is it not thus with you? You have often been invited to partake of the provisions of mercy, but have you yet partaken of them? You have frequently

been urged to attend to religion, but have you not hitherto refused? You are, perhaps, compelled by conscience to admit that, up to this time, you have refused the invitations of mercy. I ask, what reason can you assign for your refusal? "Gird up now thy loins like a man ; for I will demand of thee, and answer thou me." On what ground can you justify your neglect of religion?

There are persons who neglect religion, and justify their neglect on the ground of their having some doubt as to the truth of Revelation, and the reality of religion. Perhaps you are a person of this description.

You say, "We often

hear of persons who deny the truth of the scriptures; we see that men in general disregard them; and we know that many who admit their truth and profess religion, are, in their tempers and conduct, not at all the better for it; it is therefore a matter of some doubt with me whether there really be anything in religion, and for this reason I live regardless of it." It is readily granted that persons may be found who question the truth of the Bible, that there are many who make no pretensions to a profession of piety, and that many who profess religion are a disgrace to the Christian name. But it does not follow from this that religion is not a reality. Some deny

the existence of the Supreme, and yet "Verily there is a God who judgeth in the earth." Many who admit the being of God, neglect and dishonour him, and by them his name " is every day blasphemed," and yet you will allow that he is worthy of all blessing and praise. Nor can it be wise in you to rest in a state of doubt and uncertainty, for as the Christian religion cannot be fairly proved false, as that religion teaches that every one must be saved or damned for himself, it becomes every one to think and examine for himself, and labour "to know the certainty of those things" whereof the scriptures speak. The means of arriving at this certainty are within your power. You possess rational faculties; employ them. You have Moses and the Prophets, hear them. If, as is your duty, you search the scriptures," comparing spiritual things with spiritual," and praying for light from above, you will undoubtedly soon find that religion is a reality, and that it deserves the immediate regard of man.

Your doubt respecting the reality of religion implies one thing-that you are not altogether devoid of an impression that religion may be a reality, and that it probably is a reality. Now, if there be only a probability that religion is a reality, can it be the part of a rational immortal