Of fome things contrary to Christian Sobriety, viz. (1.) Of taking God's Name in vain. (2.) Of neglecting the public Worfhip. (3.) Of light and irreverent Behaviour at it. (4.) Of excessive, riotous Mirth at other Times. (5.) Of sinful Diverfions or Recreations. (6.) Of excessive Expence and Pride in Apparel. (7.) Of the neglect of Business, and Mif-fpence of Time.

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TITUS II. 6.

YOUNG MEN likewife exhort to be fober

M

minded.

Y young brethren, having, in the first difcourfe, made fome remarks on the text, introductory to my main defign; and having, in the fecond and third, fomewhat diftinctly explained to you the nature of that fobriety which is here fpoken of, as also recommended it to you in a cursory way: I proceed now, by divine affiftance, as was propofed in the fecond place, SECONDLY,

SECONDLY, To point out, particularly, fome of the many fins, follies and criminal exceffes, which are repugnant to christian sobriety; and against which young men especially, may need to be cautioned.

THIS, it is conceived, may, by the bleffing of God, be very serviceable to you, not merely by fhewing you what you ought not, but what you ought to do; and fo giving you a ftill more diftinct idea of christian sobriety. For, to every vice that is to be avoided as contrary to this fobriety, there is an oppofite virtue or duty, which ought to be practifed as a branch of it ; And, it is well known, that in all cafes in general, contraries ferve for the illuftration of each other. So that when you are fhewn what things you ought to avoid, you will the more clearly difcern what that manner and courfe of life is, to which you are exhorted: Nor fhall I fail, as I go along, particularly to remind you of the duties and virtues, to which the fins that are to be mentioned, ftand in oppofition. And if fome of these fins and excefles have been hinted at already in any of the preceeding discourses; yet that will not render a more particular caveat with refpect to them, fuperfluous or improper.

LET me farther premife, That tho' in the enumeration of these fins and follies, it is rather my intention to give you friendly warning as to the future, than to accufe, reproach and upbraid you, as to any faults which you may have been guilty of in times paft; yet it will be highly proper for you to make the application to yourselves respectively,

refpectively, fo far as you have been really guilty of any of these crimes. You ought, with fhame and ingenuous forrow, to acknowledge them to God; humbly imploring the forgivness of them thro' Him, who once appeared to put away fins by the facrifice of himself. For he that covereth his fins fhall not profper; but whofo confeffeth and forfaketh them, fhall find mercy with the Lord; who "is not willing that ANY should perish, but that ALL fhould come to repen"tance. -Let me begin then,

I. WITH the mention of an heinous fin more immediately against God; I mean that of "taking his name in vain." To use the name of the great and holy God irreverently or lightly in common difcourfe; and more especially to fwear by it rafhly, falfely, wantonly, or without lawful occafion; to imprecate the curfe of God, either upon yourselves or others, whether in jeft or in earnest; together with whatever commonly goes under the name of profane language: All these things, I fay, are doubtless prohibited in that well known, and yet often violated command of the decalogue," Thou shalt not take "the name of the Lord thy God in vain." And the words immediately following, clearly and ftrongly express the high difpleasure of the Almighty against those who break this commandment, together with the certainty and greatness of their punishment, unless it be prevented by deep repentance-"For the Lord will not hold

him guiltless, that taketh his name in vain." There are many other paffages of fcripture, in

which

which this fpecies of common and grofs impiety, is feverely prohibited and condemned.

"HE that planted the ear, fhall he not hear?"† -particularly fhall he hear and punish the profane oaths and curfes, the abominable imprecations of ungodly finners! If wicked men are to give an account in the day of judgment, even of 66 every idle word" that they fpeak, as our Saviour pofitively declares they fhall; how much rather fhall they give an account of such impious, fuch abominably wicked words, as I am here fpeaking of! And what religious fobriety, do you think, can poffibly be in the mind of that perfon, whether old or young, whofe mouth is thus filled with curfes, and other profane language?—in the mind of One, who fcruples not to trifle with that venerable name, at which holy angels bow with love and reverence, and devils themfelves tremble, and are horribly afraid!—in the mind of One, who upon any flight difcontent or uneafinefs, or perhaps without any fort of provocation, calls upon the great God to damn either himself or another, or the like? Certainly, there can be no true fobriety in those perfons, whoever they be, that addict themselves to these practices, faying perhaps with the wicked of old, "Our lips are our own; who is Lord over us?" The use of fuch language evidently discovers the want of all due reverence to the great God, and a mind depraved to a fad degree, upon any fuppofition that can be made. There is no tolerable excufe for it; nothing that can be faid by way of apology for thofe that are chargeable with it, but

+Pfalm XCIV. 9.

but what will much more effectually fhew their great guilt and impiety. For example:

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Ir it fhould be faid, that they really mean nothing, when they lightly use the name of God, and imprecate the vengeance of heaven upon themselves, which is the most favourable fuppofition; yet does it not discover a total absence of reverence to God, and of all serious concern about his favor, his bleffing or his curfe, when people can often ufe his name without thinking of Him, and fpeak of his curse, or of damnation itself, without meaning any thing thereby! What? have the name of God frequently in their mouths, and yet not have "God himfelf in all their thoughts!"—often speak of his bleffing and curfe, of heaven and hell; and yet not think of them, or mean any thing thereby! What a totally irreligious?-what a reprobate," undifcerning, blinded, and monftrously depraved mind does this imply? How near is it to right down Atheism? But it will perhaps be faid, that tho' fome perfons do really think of God, of his wrath and curfe, when they fpeak of them; yet they are only in jeft, when they ufe fuch language, and intend not as they fay. What? jeft with the holy and venerable name of the great God! and fpeak of his bleffing and curfe, of heaven and hell, for merriment and diverfion! Is not this to make the matter ftill worfe? Would it not, of the two, be lefs criminal to have no defign at all, than fuch a one as this? Doubtlefs it would. But you will fay, perhaps, that they ufe fuch language, because it is by fome reckoned fafhionable