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tions Cascious, or have are affable, direligious con.

be, like well enough the company of persons that are religious; but it is not for their religious converse, but because they are affable, discreet, learned, judicious, or have some other such qualifications as these. - If any of you fay ye love the company of religious persons is it for the religion of their converse? I fear few can say it. And therefore few can say they are clean in this matter. I shall not undertake to discourse of all the sins of converse: it were almost endless. Only I would, with respect to your converse, desire you every night to put a question or two to your own hearts, and thereby you will discover much sin. (1.) Say, Tell me now, O my soul, what have I been doing in company? Have I bridled my tongue ? Have I kept it from vain, idle and fruitless difcourfe, this day in company with others? James i. 26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's, religion is vain: and consequently all he doth is fin. (2.) Have I endeavoured to be edifying in my discourse? Eph.iv. 29. Let no corrupt communication proceed out of your mouth, but that which is good, to the use of edifying, that it may minister grace to the hearers. (3.) Have I spoker evil of no body? Tit. iii. 2. Put them in mind to speak evil of no man; for we ourselves alSo were sometimes foolish, disobedient, etc. i Pet. ii. 1. Wherefore, laying aside all malice, and all guile and hypocrisies, and envies, and all evil Speakings, as new-born babes de fire the finçere ! milk of the word, that ye may grow thereby. One that would observe the ordinary converse of most part of people, would be ready to thinly that either they never read or heard these laws, or that they never observed what they heard. Look to

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directleged Godle have four own heartfure, if ye

in the choice of husbands and wives, few do en-
quire the mind of God? Now, I am sure, if ye
deal impartially with your own hearts, ye will
find that here ye have finned, and have not ac-
knowleged God in your ways. (2.) Do ye seek
direction of God, how to carry in your relations?
I fear the consciences of many of you can tell,
that ye never are at pains to enquire in reference
to the duties called for at your hands. Most are
quick sighted enough in observing the advantages
or disadvantages that redound to their temporal
concerns by these relations, but have never a se-
rious thought of the duties called for at their hand;
and therefore, herein ye may all in more or less
find yourselves guilty. (3.) Do ye make it your
aim to promote the spiritual advantage of your re-
lations ? Servants, do ye pray for your masters?
Masters, do ye pray for your servants, that they
may be acquainted with God's ways? If not, sure-
ly ye sin; for prayers are to be made for all, but
in a special manner for those in whom we have fo
peculiar concernment. Nay, we fear, which is
yet more fad, that there are not a rew husbands
and wives, parents and children, who pray not
for one another. How fad is it to think, that there,
Tould, in these relations, be so much care for the
outward man, and so little for the inward ? The
parent, will toil himself night and day before the
child want bread, and it may be fo will the child
do for the parent; and yet, it may be, never one
of them spent an hour in wrestling with God a.
bout one anothers eternal salvation. Are there no
consciences here this day accusing any of fins in
this matter? Sure I a:n, there are here who have
ground fufficient for accusation.
5. We shall follow you into your closets, and

there

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things that contribute nothing to your happiness, or about that which tends to the eternal fecurity of your souls? Here if ye look in, you will find crouds of lins. (2.) What thoughts take ye most delighi in ? If these be carnal and earthly, then such is your mind; and to be carnally minded is death, Rom. viii. 6. (3.) What thoughts do ye allow yourselves in?' and to what sort of them do ye give way? If these be not such as make for the glory of God, then here ye are found guilty before God.

Now, we have done with you of a middle age; in what we have said for your conviction, we have rather mentioned such things as are unquestion. ably finful, than endeavoured to restrict ourselves to these fins that are peculiarly incident to your age. This we have willingly shunned, because it would have obliged us to spend almost as many sermons, as there are different ways of life to which persons of this age do betake themselves. Before I proceed to the third sort of persons, I shall put a few questions to you. (1.) Though ye had been guilty of no more sins, fave these which we charged not long ago upon children, would not these have been sufficient to have ruined you? (2.). What will then your case be, who have over and above all these which we have now laid to your charge, and referred to your own consciences for proof of what we have, faid? (3.) When generals make you guilty of so many sins, what will particulars do? When ye are found 1 guilty so many ways in your thoughts or words;. for example, What will be your case, when you are brought to particulars. If ye may sin by speaking idly, by speaking ill of others, what will it amount to, when every particular idle word

shall

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