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SERM. CLXXIII. The danger of impenitence, where the go.

spel is preached. Mat. xi. 21. 22. Woe unto thee, Cborazin,
woe unto tbee, Bethsaida ! for if the mighty works wbicb were done

in you, bad been done in Tyre and Sidon, ibey would bave repented
lan

long ago in fackcloth andashes. But I say unto you, It shall be moreto.
lerable for Tyre and Sidon at the day of judgment, tban

for you pag. I

SERM. CLXXIV. CLXXV. CLXXVI. CL XXVII. Of the

immortality of the soul, as discovered by nature, and by revela-

tion. 2 Tim. i. 10. But is now made manifeft by the appearing

of our Saviour Jesus Cbrift, wb, barb abolished death, and barb

brought life and immortality to light, through tbegospel 14.30. 47.58

SERM.CLXXVIII.CLXXIX.CLXXX.CLXXXI.CLXXXII.

Of the certainty of a future judgment. Of the person by whom

the world shall be judged. Of the persons who are to be judged.

Of the actions for which men will be accountable. Of the sen.

tence to be passed at the day of judgment. 2 Cor. v. 10. For we

must all appear before the judgment-feat of Christ, that every one
may receive the things done in bis body, according to that be barb

done, whetber it be good or bad 75. 87. 99. 109. 120

SERM. CLXXXIII. The uncertainty of the day of judgment, corr-

fidered and improved. Mark xiii. 32. 33. But of tbat day and

that bour knoweth no man, no not the angels which are in heaven,

neither tbe Son, but the Father. Take ye beed, watch and pray;

for ye know not when the time is

SERM. CLXXXIV. The certainty and blessedness of the resur.
rection of true Chriftians. i Thetf. iv. 14. For if we believe that
Jesus

died, and rose again ; even so them also wbich sleep in Jesus,

will God bring with him

153

SERM. CLXXXV.CLXXXVI, Of the happiness of good men in

the future state. 1 John iii. 2. It doeb not yet appear what we

fall be; but we know that wben be shall appear, we shall be like

bim ; for we shall fee bim as be is

171. 82

SERM.CLXXXVII. The wisdom of religion justified, in the differ-

ent ends of good and bad men. Prov. xiv. 32. The wicked is driven

away in bis wickedness: but the rigbteous bath hope in bis death 194

SERM. CLXXXVIII. The usefulness of considering our latter end.

Pfal. xc. 12. So teach us to number our days, that we may apply

our bearts unto wisdom

217

SERM. CLXXXIX. CXC. CXCI. The life of Jesus Chrift

considered, as our example. 1 Pet. ii. 21.--- Leaving us an

example, obat ye should follow his fteps

234. 247. 265

SERM. CXCII. The sufferings of Christ considered, as a proper

means of our salvation. i Cor. i. 23. 24. But we preach Cbriff
crucified, unto the Jews a stumbling-block, and unto the Greeks

foolifones;
413 SERM. CCIII. The necessity of supernatural grace, in order to a Chriftian life. John xv. 5. For without me, ye can do not bing · 428

foolishness; but unto them which are called, borb Jews and Greeks, Cbriß the power of God, and the wisdom of God

278 SERM. CXCIII. The evidence of our Saviour's resurrection. Acts i.

3. To whom also be sbewed bimself alive after bis pofion, by many infallible proofs, being seen of ibem forty days, and speaking of tbe things pertaining to the kingdom of God

293 SERM. CXCIV. The poffibility of the resurrection aferted and

proved. Acts xxvi. 8. Wby should it be thought a thing incre. dible with you, that God should raise the dead?

307 SERM. CXCV. The resurrection of our Saviour considered, as an

argument for seeking things above. Col. iii. 1. 2. If ye then be risen witb Cbrif, seek those things which are above, where Cbriff Jitteth at the rigbe-band of God. Set your affe&tions on things above, not on things on the earth

321 SERM. CXCVI. The circumstances and benefits of our Saviour's

ascension. Acts i. 9. 10. 11. Andwben be bad spoken these things, while they bebeld, he was taken up, and a cloud received bim out of their fight. And wbile they looked fledfastly toward beaven, as be went up, bebold, two men stood by them in white apparel; wbich also faid, ye men of Galilee, wby stand ye gazing up into beaven? This fame Jesus which is taken up from you into beaven, foall fo come in like manner, as ye bave seen bim go into beaven

333 SERM. CXCVII. Of the gift of tongues conferred on the Apostles,

Acts ii. 1. 2. 3. 4. And when the day of Pentecoft was fully come, tbey were all with one accord in one place. And suddenly there came a found from beaven, as of a mighty rushing wind, and it filled all the bouse wbere they were fitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of tbem. And they were all filled with the Holy Ghoft, and began to speak with otber tongues, as tbe Spirit gave them utterance

347 SERM. CXCVIII. Of the coming of the Holy Ghost, as an Ad

vocate for Christ. John xvi. 7. 8. Nevertheless, I tell you the trutb; it is expedient for you that I go away: for if I go not away, the Comforter will not conie unto you; but if I depart, I will send bim unto you. And wben be is come, be will reprove tbe world of fin, and of rigbteousness, and of judgment

361 SEKM. CXCIX. Of the coming of the Holy Ghost, as a guide to

the Apostles. John xvi. 12. 13. I have yet many things to say unto you, but you cannot bear them new : bcwbeit when be, the

Spirit of trusb, is come, be will guide you into all truth 376 SERM. CC. CCI. Of the ordinary influence of the Holy Ghost

on the minds of Christians. John vii. 39. But this spake be of the Spirit, wbick tbey that believe on him, should receive. For the Holy Ghost

was not yet given, because that Jesus was not yet glorified 358.400 SERM. CCII. The fruits of the Spirit, the same w th moral virtues.

Eph. v.9. For the fruit of the Spirit is in all goodness, and righteoufness, and truth

SER.

S E R M ON

CLXXIII.

The danger of impenitence, where the

gospel is preached,

MATTH. xi. 21. 22. We unto thee Chorazin, woe unto thee Bethsaida: for if

the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in fackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.

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FTER our blessed Saviour had instructed, and sent forth his disciples, he himself went a: broad to preach unto the cities of Israel; par

ticularly, he spent much time in the cities of Galilee, Chorazin, and Bethfaida, and Capernaum, preaching the gospel to them, and working many and great miracles among them; but with little or no success: which was the cause of his denouncing this terrible woe against them, ver. 20. Then began he to upbraid the cities wherein moji of his mighty works were done, because they repented not. 'Woe unto thee Chorazin, &c.

In wbich words our Saviour declares the fad and mi. serable condition of those two cities, Chorazin and Bethfaida, which had neglected such an opportunity, and relisted and withstood such means of repentance, as would have effectually reclaimed the most wicked cities and people that can be instanced in any age, Tyre, and Sidon, and Sodom; and therefore he tells them, that their condition was much worse, and that they should fall under a heavier sentence at the day of judgment, than the people of those cities, whom they had always looked upon as the greatest finners that ever were in tlie world. This is the plain meaning of the words in general; but yet there are some difficulties in them, which I shall endeavour to clear, and then proceed to raise such VOL. VIII.

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observations from them, as may be instructive and useful to us.

The difficulties are these:

'1. What repentance is here spoken of; whether an external repentance, in shew and appearance, only, or an inward, and real and sincere repentance.

2. In what sense it is said, that Tyre and Sidon would have repented.

3. What is meant by their would have repented long ago.

4. How this assertion of our Saviour's, that miracles would liave converted Tyre and Sidon, is reconcilable with that other saying of his, Luke xvi, 31. in the parable of the rich man and Lazarus, that those who believed not Mofes and the Prophets, neither would they be persuaded, though one rose from the dead,

1. What repentance is here fpoken of; wliether a mere external and hypocritical repentance, in New and appearance only, or an inward, and real and sincere repentance.

The reason of this doubt depends upon the different theories of divines, about the sufficiency of grace accoinpanying the outward means of repentance, and whether an irresistible degree of God's grace be necessary to repentance; for they who deny sufficient grace to accompany the outward means of repentance, and assert an irresistible degree of God's grace neceffary to repentance, are forced to say that our Saviour here speaks of a mere axternal repentance : because if he spake of an inward and sincere repentance, then it must be granted, that sufficient inward grace did accompany the miracles that were wrought in Chorazin and Bethsaida,' to bring men to repentance; because what was afforded to them, would have brought Tyre and Sidon to repentance. And that which would have effected a thing, cannot be denied to be sufficient; so that unless our Saviour here fpeaks of a mere external repentance, either the outward means of repentance, as preaching and miracles, must be granted to be sufficient to bring men to repentance, without the inward operation of God's grace upon the minds of men, or else a sufficient degree of God's grace must be acknowledged to accompany the outward

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