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subjects and consequently running into others must imply, either low abilities, or bad dispositions, or criminal thoughtlessness. But if conversation doth lose, by due regulations, a little of its poignancy: it loses its venom too: and surely the delight of hearing, or saying, improper lively things, may well be given up, to avoid the exquisite uneasiness they sometimes cause, and the various ill effects they generally have. As for the awe of religion: were it in our choice, whether there should be an inspector of our actions and words and thoughts, or not; it might deserve consideration, what influence on the comfort of our beings that inspection would have. But since we know there is one, under whose eye we live continually our only concern is to suit our behaviour to this our condition, be it more pleasing, or be it less. Not that in reality there could be a happier, than subjection to his fatherly care, who considers our frame, and knoweth whereof we are made*: who hath given us every principle of joy and delight, that belongs to our nature; and approves of the innocent use of them all. But then the most indulgent superior, that will preserve himself a superior, as God assuredly will, must require so much regard to his presence, as shall restrain us, not only from wilful and flagrant offences, but from that supine negligence, which, though it be shewn in lesser instances only, yet, by the incessant repetition of them, argues great disregard: such, that, were we to consider ourselves only as God's creatures, we should be obliged to avoid conscientiously. But if we consider ourselves as fallen, sinful, redeemed creatures, redeemed by the love of him, whom if we love we must keep his commandments †, and whose wrath we shall not escape,

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if we neglect so great salvation*, here will be additional motives of the strongest sort, not only to set a watch before our mouths, and keep the door of our lipst, but to purify our hearts ‡ through faith in him: and when we have thus, for there is no other way, healed the fountain, then it will send forth sweet water §: then if the sense of our obligations, and our danger, in this respect, should, as it will, by representing conversation in a different light, from what we had seen it in before, moderate our fondness for it; lessen the time we spend in it, and the share we take to ourselves of it; make us cautious of saying more than hath at least a general good tendency, and careful to a greater degree, in proportion as we are obliged to live more in company, and as our discourse will be more regarded there we shall plainly perceive, that no manner of harm follows, but more good than a little, by the leisure we thus gain for serious thought, valuable books, and requisite employments of several kinds. A more thorough acquaintance in retirement, with ourselves and our duty, our own affairs and useful knowledge, will send us back into company, from time to time, greatly improved, both in proper subjects of discourse, and proper cautions for speaking of them in such a manner, as to be at once agreeable, innocent, and instructive. Thus prepared by the cool reflections of solitude, we might enjoy the full pleasure of society, without any remorse ensuing and turn that part of our lives, in which too commonly our best inclinations wither away, and many bad ones take deep root, into a continual exercise of benefiting our fellow-creatures, and advancing ourselves in the favour of our Maker.

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For, to any one thus disposed, numberless opportunities would occur, at such times, of communication, which is good to the use of edifying and ministering grace unto the hearers*: Opportunities of making religion and morals look chearful and amiable: of insinuating seasonable advice; of softening rugged tempers; of confirming right resolutions, and putting wrong behaviour out of countenance. And in pro

portion as the natural or acquired abilities of men are greater, or their rank secures to them more regard, the more extensively serviceable they may be in this way. But where all these advantages meet together in an eminent degree, it is inexpressible, what blessings to mankind they, who enjoy them, might be, would they but use them well. For then, not only the busier part of their time would be spent in promoting piety and virtue, prudence and happiness ; but their most disengaged and freest hours become seasons of delightful improvement to all about them; in which, imitating the kindly influences of heaven, their doctrine would drop as the rain, their speech distil as the dew: as the small rain upon the tender herb, and as the showers upon the grass t.

*

Eph. iv. 29.

+ Deut. xxxii. 2.

SERMON XI.

MATT. XIII. 16.

But blessed are your eyes, for they see; and your ears, for they hear.

OUR Saviour, in the parable of the sower, which occasioned these words, compares the reception of his doctrine in the hearts of men to that of seed in different sorts of ground. Some are like the highway, beaten and hard, an open thoroughfare to all comers and goers: there it lies loose on the surface, and is immediately crushed under foot, or devoured by the fowls of the air; the very first suggestion of the devil, the world, or the flesh, destroys at once the effect of all the instruction in their duty that is given them. Others resemble a light, but shallow soil, with a rock underneath: where the seed quickly springs. up, but is quickly also scorched and withered. They are glad to believe, and forward to profess, what promises the favour of God and future happiness; but impenetrable to all attempts of a thorough change within: bad inclination resists firmly at the bottom, while external performances make a specious appearance to the eye. Whenever the time comes, that they are to suffer or lose any thing for doing their duty, this is much too difficult a service for them; they have no root sufficient to furnish them with strength to bear it; they are burnt up, and shrivel away to nothing. In a third sort, the seed of the word takes deeper hold, and makes very strong

and promising shoots: but thorns and bad weeds the earlier possessors of the field, rise up and choak it. For these grow of themselves: but it requires culture, and watchfulness to root them out: instead of which, too many plant them in the midst of the corn, intangle themselves, without need, in the cares and riches and pleasures of this life, which they heedlessly indulge, till every better principle is weakened, overshadowed and smothered. But still there remains a fourth sort, who, in an honest and good heart, having heard the word, keep it, and bring forth fruit*; yet very unequally, some an hundred fold, some sixty, some thirty.

The persons to whom this doctrine was delivered, gave immediate proof of its truth. The generality, fond of the shew of religion, but dreading to undertake the practice of it in earnest, hearing heard not, and seeing saw not †, to any useful purpose, what in this form of speech of our Saviour laid before them: as indeed he declares he knew would be their case, and therefore designedly used a manner of expression, which they would not take the trouble, small as it was, to understand. For such neither deserved plainer instructions, nor would have made any other than a bad use of them; which could only have increased their guilt. Nay, his disciples themselves apprehended his meaning, though obvious enough, but imperfectly; and desired to have it explained to them §. This however shewed a good disposition; and therefore he not only condescends to their request, but assures them it was a happiness unspeakable to have any degree of proper attention to, and serious sense of, a thing so infinitely important, as God's word. Blessed are your eyes, for they see;

* Luke viii. 15. † Matth. xiii. 14. Ib. § Luke viii. 9. .

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