I PREFACE. HAVE nothing more to offer, by Way of Preface to this Difcourfe, but that I have no other View in publishing it, befides an honeft Inclination to do Jome Good. I have the PleaJure to find myself much affected by it; and am not without Hopes that it may have fome Influence upon a few more: To be the Inftrument, under God, of forwarding the Salvation of Mankind, is the greatest Honour that we can havė in This Life, and the only Pleasure that is worth a wife Man's Living for. am a Candidate for another World ; and what should make an IMMORTÁL Being very anxious, or much delighted, but the Thoughts of IMMORTALITY? I am Travelling to a Country from whence I fhall never Return; and I fee many of my Fellow-Travellers as intent upon their Accommodations as if They were at Home, and scrambling for what They are going to leave behind Them. I fee Them with fome Amazement, with more Concern, but with as little Envy as I fee a Party of Children highly pleas'd with their Childish Diverfions, or fquabbling about their Marbles. I wifh, the Employment and Amusements of a great Part of Mankind were as innocent; I am fure They are, comparatively, as infignificant. READER; If you be not quite Mad, be Wife for Eternity. T St. LUKE, Chap. x. Ver. 42. But one Thing is needful. HO' the Occafion of thefe Words was particular, the Inftruction intended to be convey'd by them is general, viz. That Religion, and the Security of our future Happiness, ought to be our grand Business and Concern in this Life; that they are, in their Importance, fo infinitely fuperior to all other Confiderations, that our Saviour ftiles them the One Thing needful; nothing elfe, when compar'd with them, being of any Moment at all: As the longeft Period of Time is fwallow'd up in the immeasurable Abyss of Eternity, like a Drop of Water in the largeft Ocean. This momentous and awful Truth I purpose to make the Subject of my prefent Difcourfe. But, why fo much Pains to prove what no Man in his Senfes will offer to deny? Evident as this Truth is, when confider'd, it is as evident that very few confider it, fo as to give it its proper Influence upon their Conduct; and therefore the moft Learned, the most Knowing, the moft Religious, may be the better for Admonition, when they ftand in no need of Inftruction. Let not any one then, be his Parts D 2 and and Attainments ever fo great, difdain to read a plain Difcourfe. Plain, as I intend to make it, I hope, by the Grace of God affifting me, to make it fo clear and strong, that it fhall be the Reader's Fault if he be not the better for it. I do prefume it will be allow'd me that there is fuch a Thing as Wisdom and Folly; that there are certain Maxims and Rules of Conduct, which are establish'd by the universal Consent and Practice of Mankind, in refpect to their worldly Concerns: Upon thefe Maxims. I purpofe to argue with you; And if they have any Force, when apply'd to your Conduct in the Affairs of this Life, they must hold much ftronger when apply'd to the Concerns of a future State, where our Happiness, or Mifery, will be greater and more lafting, Eternal and Inconceiveable. In my further Difcourfe upon this Subject, I fhall address myself to four different Sorts of People. First, To thofe who pretend to difbelieve the great Truths of Religion upon full Conviction, after a diligent and impartial Examination of the Evidence on both Sides of the Question. Secondly, To thofe who only entertain fome Doubts about it. Thirdly, To thofe who never give themselves any Concern about the Matter. Fourthly, To thofe who profefs a thorough Belief of them. First, I fhall in the firft Place addrefs myself to those unhappy Perfons who pretend to dif believe the great Truths of Religion, upon full Con |