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ty challenging your care, of which if ye continue careless, death will bring you into a surprising plunge. 3. You quite mistake your measures for your own interest, taking a burden on yourself, that might be borne without you, Psal.lv. 22. Your true way would be to come oat from among the world lying in wickedness, to Jesus Christ, and leave it to him to care for you, which would not be in vain, 1 Pet. v. 7. "Casting all your care upon him, for he careth for you."

Fifthly, 111 company and their influence hinders many. Jtwa; Paul's advantage, that when God called him, he conserred not with flesh and blood, Gal. i. 16. For the world lying in wickedness, will never be content that any of their own should leave them; therefore the cill is, Psal.xlv. 10. "Forget thine own people, and thy-father's house." Satan has his agents in the world, that will be at all pains to entangle them among them that would be away. And they do it,

1. By their example casting off the sear of God, indulging themselves in sinful liberty, and so cast a stumbling block before others, Mat. xviii. 7. And,

2. By their influence otherwise, advising, enticing, and encouraging them to sin, Prov. i. 10. Acting Satan's part.

To remove this hindrance, consider,

1. You have God's call to come away; and it will be a sorry excuse for your disobedience, that others by their example and influence hindered you, Acts iv. 19. "Whether it be right in the sight of God, ta hearken unto them more than unto God, judge ye." You ought, at the call of your Maker, to come away ©ver the belly of all the bad company that beset you.

2. Open your eyes and see their danger as well as your own. Believe, that the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, Rom. i. 18. and you will be obliged to make away, as the Israelites from the tents of Dathan and Abiram. . .1

3. It will be no comfort to you in the end, to be ruined together with ill company, -and by their influence. Their sin is great, but they will leave you to answer for yourselves, and bear your own punishment, Prov. ix. 12. And the society of companions in sin, in hell, will be bitter, as appears from Luke xvi. 27, 28. "I pray thee, fathe.-; that thou wouldest send him to ray father's house; for I have sive brethren; that he may testify unto them, lest they also come into this place of torment."

Lajtly, Delays are a great hindrance: Prov. vi. 9, 10,11. "How long wilt thou sleep,O sluggard? when wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep. So shall thy poverty come as one that travaileth, and thy want as an armed man." Men deceive themselves with oil- puts, and the prospect of much time before them. To remove this obstruction, consider,

1. The longer you delay, it will be the harder to get away from among them. Sin gathers strength by delay of repentance; as the waters, the farther they are from the head, the greater do they grow. The heart becomes harder, the mind blinder, the will more perverse, the affections more carnal.

2. Your time is uncertain; you know not if ever you will see the term-day to which you put off. How many are there that drop into eternity ere ever they are aware? The present time only is yours.

3. Suppose you should see the time you put off to, God may withhold grace from you, Luke xiv. 24. For I say unto you, that none of these men which were bidden, mall taste of my supper. Take the alarm therefore in time, and strike in with the opportunity ye now have, Isa. lv. 6. "Seek ye the Lord while he may be found, call ye upon him while he is near.

Lastly, It is a base spirit that puts you on to delay; it bewrays the predominant love of sin, and shews ye have no regard to God for himself j otherwise he

would vrould not hesitate one moment to obey his call. Wherefore we beseech you to consider the matter, and delay no longer; let a regard to the authority of God, and a view of his matchless excellencies in Christ; let a sense of gratitude for the divine patience, and the love ye bear to your own fouls; let every considers, tion, whether from the terrors of God's everlasting wrath, or the comforts of his everlasting love, unite to move you speedily to come out from among the world lying in wickedness, to the Lord Jesus Christ, the glorious Head of the society separated from the world. So coming, ye shall sind welcome—I will receive you, and will be a Father tmtoyou, and ye shall be my sons and daughters, faith the Lord Almighty.

And now to conclude, Ye have had the picture of the world lying in wickedness drawn before you, and the call to come away out from among them. It is like these may appear as idle tales to some, and they may be as one that mocked, Gen. xix. 14. But if ye come not away out from among them, ye will perish among them, and the more searfully that ye have been so solemnly warned.

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Considered;

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A View Of The Reality, Parts, Inhabitants, Passage Into, And State Of Men In The World To Come.

Several Sermons preached at Etterick, in 1729.

Mark X. 30. Et shalt receivs an hundredfold now in this lime, houses, end brethren, andjtsters, and mothers, and children, and lands, with persecutions,- and in the -world to come, eternal i\ft.

VE have heard much of this present evil world, and been called to come away out from among them. I come now to tell you, that there is another world beyond it, into which we must all go; a view of which may be of use to stir us up to come out from among the world lying in wickedness, and to make us more indifferent about the smiles and frowns of this woTld.

The- text is a part of an encouragement to faints under worldly losses. The remote occasion of it was, a view of a man ruined with worldly prosperity, whose wealth in the world was the neckbreak of his foul; and such examples are never rare, ver. 17—22. (1.) He was a young man, Matth. xix. 20. and a ruler, Luke xviii. 18. Worldly wealth and honour are great snares to people, especially- to the young, who are raw and of little experience in the vanity of the world. (2.) He was nevertheless in some concern for another world, ver. 17. "Good Master, what shall I do that I may inherit eternal lise?" For all the temptations hanging about him, he considered that there was a lise after this, and that he could not carry

his his wealth and honour with him thither. Heroce though he took. Christ but for a.good man, he was very respectful to him, he cast himself into his company, he kneeled to him as one desirous to have his blessing; he proposes a weighty question to him about another world. It is a pity that any thing in this world should put that out of one's head and heart.

(3.) But he was a conceited man, unhumbled, unacquainted with his own weakness, and thought he could do well enough, if he knew what. Self conceit mars many good motions, and spoils them all.

Our Lord for his humiliation,.sets before him, (1.) The holiness of God, ver^i8. "And Jesus said un> to him, Why callest thou me good? there is none good but one, that is God." A view of the goodness and holiness of God is sit to humble sinners, and let them into a view of their own badness and unholiness, Isa. vi. 5. (2.) The holy law, ver. 19. Thou knoweft the commandments, Do not commit adultery, I>o not kill, Do not steal, Do not bear false witness, Dei fraud not, Honour thy father and mother. The law in its holy commandments is a looking glass wherein to see our desilement and sinfulness. He pitches on those of the second table, for in these lies the trial of the sincerity of prosessors of religion. He begins with the command forbidding the lusts of the flesh, then pride, passion, aud revenge, covetousness, Xiic. For the law in these things speaks to all alike, young and old, great and small. -i

The youth hereupon, gives an account of himself; ver. 20. Master, all these have I observed from my youth; in which, though he. discovers his ignorance of the spirituality of the law, and his self justifying temper; yet withal he shews, that, notwithstanding of his circumstances in the world, he had been kept from the gross pollutions of it; He had been no rambling youth, but kept within the bounds of decency. It seems, though he had not grace, he had education.

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