their children; and virtuous children by the vices of their parents. Vicarious punishment then, or the sufferings of the innocent for the guilty, is a divine constitution, notified to us by daily experience.

If therefore we believe in God, as really and justly ordering things in this manner, in the general course of his providence; shall we not believe the propriety and reality of a similar, though far more illustrious instance of mediation and vicarious suffering, exhibited in the gospel, the truth and importance of which are so amply attested; and which, indeed, is explicitly interwoven with the whole scheme of Christianity, and is supported by the same proofs with the system at large? Shall we not gladly receive, and even triumph in the atoning sacrifice of Christ, when we have such evidence, that God himself has appointed and accepted it, and when our own situation and feelings, as guilty, obnoxious offenders, concur with the general sense of mankind in eagerly looking and crying for such an expedient? Shall our ungrateful and foolish pride spurn the benefit of this atonement, merely because we cannot comprehend all the reasons and ends of its appointment, or the precise manner in which it procures our forgiveness? Shall we dare, with atheistical blasphemers, to reproach this contrivance, as absurd and unjust, merely because it holds up God the Father, as subjecting his meritorious and beloved Son to torment and death in the room of guilty mankind? Does not this reproach equally implicate the known and common proceedings of divine providence? Is it not completely obviated by the voluntary consent of the Son of God to these vicarious sufferings, and the consequent glorious reward, which he received for enduring them?

While the gospel thus provides a complete atonement and pardon for our guilt, it offers and communicates the

sanctifying and comforting Spirit, to purify and strengthen our natures, depraved and enfeebled by sin, and to restore them to moral rectitude and tranquillity. If we have just views of God and ourselves, we must see, that. our true perfection and happiness consist in resembling and enjoying him; and that our minds, antecedently to the renewing grace of the gospel, are strangely alienated from and indisposed to this resemblance and enjoyment. Even some of the wiser heathens felt and acknowledged this degeneracy of human nature, and their need of supernatural aid to restore them to virtue and happiness. Shall we not then highly prize and joyfully embrace that divine Redeemer, "who of God is made unto us, not only wisdom and righteousness, but sanctification ;" who makes us "willing in the day of his power," and who sends the promised Comforter to dwell in the hearts of his people, as a perpetual spring of holiness and joy? If we acknowledge God, as the prime Efficient, even in our common actions and enjoyments, shall we proudly disown our dependence on his gracious influence for those unspeakably greater blessings, which are implied in a truly virtuous and happy state of our souls? Shall we reject or ridicule the offered grace of the Holy Spirit, merely because we cannot comprehend the mode of his operation; when we are confessedly ignorant of the manner of divine agency in the world of nature? If we deny the doctrine of divine influences in the kingdom of grace, do we not virtually deny it in the kingdom of providence? And does not this denial imply or betray an atheistical spirit?

Further. If we believe in God, as the Father of our spirits, which must shortly return to him that gave them; if we believe, upon the footing of reason, that he has destined us for another and everlasting world; we

shall gladly believe in One, who will give us certain information of that unknown region; who will undertake to guide us to it; who will stand our friend in the last decisive trial, and secure our acquittance and happiness in the state of retribution.

How very poor is the most refined system of pagan philosophy, or of modern infidelity, compared with the divine philosophy of the Bible! What noble sentiments and exalted eonsolations does the latter inspire in the most trying and distressful situations! What was the boasted patience and fortitude of ancient stoics and recent unbelievers amidst the evils of life, the agonies of death, or the anguish of bereavement? What but an inhuman and gloomy apathy, founded in the extinction of the best feelings of the heart, and incapacity of supporting it in seasons of extremity! But Christianity, far from suppressing, accommodates itself to our natural sensibilities; it permits and regulates, it sooths and refines our tender passions under afflictive events, while it improves these events, and the sorrow they produce, as fresh and powerful means of promoting both our present virtue and future bliss. Should we not then welcome to our hearts that divine religion, which provides a sovereign balm for every wound; which consoles bleeding friendship and love under the dissolution of the tenderest connexions; which softens the pillow of sickness and death even to the most timid and feeble of its votaries; which has enabled thousands of Christians, of every age, sex, and condi tion to triumph over the last enemy, even in its most terrible forms—“O death, where is thy sting? O grave, where is thy victory?""

Sermon XXV.

Religion the one Thing needful.*

LUKE X. 42.

But one thing is needful.

WHEN our Lord uttered these words, he was on a

visit to an amiable family, consisting of Lazarus and his two sisters, Martha and Mary, each of whom was a devoted and beloved friend of Jesus Christ. On this occasion, however, the two sisters honoured their divine Guest in very different modes. Mary, throwing aside every worldly concern, gave herself up to his improving conversation. She "sat at his feet," in the usual posture of a disciple, "and heard his word." But the elder sister, anxious to provide an entertainment worthy of so illustrious a Person, encumbered herself with unseasonable and excessive care; and in the hurry of business came to Jesus with a peevish complaint against Mary for sitting idle at so pressing a time; which complaint is so expressed, as to implicate Christ himself. "Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me." We must be permitted to observe here, that those persons give not the best kind of welcome to the visits of their friends, who, like this good woman, appear anxious, troubled,

This was the last sermon, which Dr. Tappan preached. It was delivered to the Christian society in Brattle street, Boston, August 7, 1803. He expired on the twenty-seventh of the same month.

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or mortified on the subject of entertaining them, whatever kindness or respect may be the ground of this

appearance.

Our Lord, in the words which include our text, reproves this immoderate carefulness. "And Jesus answered and said, Martha, thou art careful and troubled about many things; but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her." As the " many things," which at this time unduly occupied the attention of one sister, are here opposed to "the one thing" declared to be exclusively "needful," and to "the good part" chosen by the other, and which could not be taken from her; we may certainly conclude, that this "one thing" means RELIGION, or the predominant care of the soul, as opposed to those multiplied earthly solicitudes, which engross and distract the children of this world, and which sometimes vex and defile even the best of Christians.

I propose therefore in the following discourse to illustrate and enforce this great truth, that religion is the one thing necessary.

By religion we intend a supreme regard to God and duty, or a prevailing concern for our own eternal salvation. These two ideas cannot be separated; for as God wills our final happiness in the way of holiness, so by properly seeking our own salvation we effectually please, obey, and honour our Creator; and on the other hand, so far, as we devote ourselves to him, we necessarily secure and enjoy the highest felicity. Accordingly, to glorify God and enjoy him forever constitutes the one chief business and happiness of man. I would further remark, that, though religion is made up of many different parts, which respect a great variety of actions, objects, and ends, yet it is justly denominated one thing;