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SERM. CLXXIII. The danger of impenitence, where the go.
*** Spel is preached. Mat. xi. 21. 22. 'Woe unto thee, Cborazin,
A woe unto tbee, Bethsaida! for if the migbry works wbicb were done

in you, bad been done in Tyre and Sidon, ibey would bave repented
long ago in fackcloth andanes. But I say unto you, It fall be moreto.

lerable for Tyre and Sidon at the day of judgment, tban for you pag. I
SERM. CLXXIV. CLXXV. CLXXVI. CLXXVII. Of the

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

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

of our Saviour Jesus Cbrift, wbo batb abolished death, and barb

brought life and immortality to light, through the gospel 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

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

done, wherber 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 ibat day and
that bour knoweth no man, no not the angels which are in heaven,

neitber the 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 Theff. iv. 14. For if we believe that

Jesus died, and rose again ; even fo them also wbicb peep in Jesus,

will God bring with him

153

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

the future state. i John iii. 2. It dotb not yet appear what we

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

Lim; for we shall see bim as be is

171. 182

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 righteous bath hope in bis deatb 194

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

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

our hearts unto wisdom

217

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

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

example, that 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 Cbrift

crucified, unto the Jews a fumbling-block, and unto the Greeks

foolipness;

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

278 Serm. CXCIII. The evidence of our Saviour's resurrection. Alts i.

3. To wbom also be shewed himself alive after bis passion, by many infallible proofs, being seen of ibem forty days, and speaking of the tbings pertaining to the kingdom of God

• 293 SERM. CXCIV. The poffibility of the refurre&tion asserted and

proved. A&ts xxvi. 8. Why should it be thougbt a thing incre. dible with you, that God foould raise tbe dead?

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

argument for seeking things above. Col. iii. 1. 2. If ye éhen be risen witb Cbrift, seek those things which are above, where Cbrift fitteth at the rigbi-band of God. Set your affections 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. II. And when he bad spoken tbe fe things, while they bebeld, be was taken up, and a cloud received bim out of their fight. And while they looked fiedfastly toward beaven, as be went up, bebold, two men ftood by them in white apparel; wbich allo faid, ye men of Galilee, why stand ye gazing up into heaven? This fame Jefus which is taken up from you into heaven, fall 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 ibere appeared unto them cloven tongues, like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghof, 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. Nevertbeless, I tell you the truth; 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 fend bim unto you. And wben be is come, be will reprove tbe world of fin, and of righteousness, and of judgment

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

the Apoftles. John xvi. 12. 13. I have yet many things to say unto you, but you cannot bear them now: bowbeit when be, tbe

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

on the minds of Christians. John vii. 39. But this spake be of the Spirit, wbich they that believe on him, should receive. For the Holy Ghojt

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 rigbteousness, and trutb

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

SER.

W SERMON CLXXIII.

The danger of impenitence, where the

gospel is preached.

MATTH. xi. 21. 22.
Woe 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 ames. But I say unto you, it shall be
more tolerable for Tyre and Sidon at the day of judg-
ment, than for you.

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FTER our blessed Saviour had instructed, and

sent forth his disciples, he himself went abroad to preach unto the cities of Israel; par

ticularly, he spent much time in the cities of Galilee, Chorazin, and Bethsaida, 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 most of his mighty works were done, because they repented not. Woe unto thee Chorazin, &c.

In which words our Saviour declares the fad and miferable condition of those two cities, Chorazin and Bethfaida, which had neglected such an opportunity, and resisted and withstood such means of repentance, as would have effe&tually 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.

A.

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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 affertion of our Saviour's, that miracles would have 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 Thew 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 accompanying the outward means of repentance, and whether an irresistible degree of God's grace be necessary to repentance; for they who deny fufficient grace to accomipany the outward means of repentance, and affert an irrelitible degree of God's grace neceffary to repentance, are forced to say that our Saviour here fpeaks of a mere external 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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