Imágenes de páginas

particular ; 2. Not to conclude every thing impos- | Moses's law. 3. The Jews bad great reasons to
sible, which to our reason is unintelligible ; 3. Nor induce them to receive him. For, (1.) All the marks
by a vain presumption to pretend to clear up all of the Messiah did most eminently appear in him ;
mysteries in religion.

(2.) His whole behaviour among them was a con-
tinued act of mercy and charity. Lastly, the Jews

are not the only persons concerned in this guilt, but
SERMON XXXI. — Page 258.

also all vitious Christians.



“ I am the root and the offspring of David, and the

bright and morning star.”. Rev. xxii. 16.


In this book of mysteries, nothing is more mys-

terious than what is contained in these words, the “ For the transgression of my people was die

union of the divinity and humanity in our Saviour's

stricken.” – Isajau, lii. 8.

person. He is,

I. In his divinity, the root of David, having a There are several opinions concerning the person

being before him, a being which had no beginning, here spoken of by the prophet ; but, setting aside

equal to his father ; though his divinity is denied those of later interpreters, who differ even among

by the Arians; and his pre-existence to his huma- themselves, we may safely, with all the ancients,

nity, by the Socinians.

affirm him to be the Messiah, and this Messiah to be

ii. In his humanity, the offspring of David, being no other than Jesus of Nazareth. In these words

in Saint Matthew's genealogy, naturally the son of we may consider,
David ; and in that of Saint Luke, legally the king I. That he was stricken ; his suffering, in its lati-
of the Jews.

tude and extent, in its intenseness and sharpness,
JII. The bright and morning star, with relation, and in its author, which was God.

1. To the nature of its substance ; he was pure, II. That he was stricken for transgression ; the

without the least imperfection. 2. To the manner quality of his transgression was penal and expiatory;

of its appearance ; he appeared small in his humanity, he was punished for sins past, not to prevent sins for

though he was the great Almighty God. 3. To the the future, He bore our sins, his soul was made an

quality of its operation, open and visible by his light, offering for sin. He was qualified to pay an equiva-

chasing away the heathenish false worship, the lent compensation to the divine justice, by the infinite

imperfect one of the Jews, and all pretended Mes dignity and the perfect innocence of his person.

siahs ; secret and invisible by his influence, illumi. III. That he was stricken for God's people ; the

nating our judgment, bending our will, and at last cause of his suffering. Man's redemption proceeds

changing the whole man.

upon a twofold covenant, one of suretyship, the

other of grace ; and, without any violation of the

divine justice, Christ suffered for men,


account of his voluntary consent; and because of his

relation to them, as he was their king and head, and


their surety.

Thence we should learn also to suffer for Christ,

1. By self-denial and mortification ; 2. By cheer-

“ He came to his own, and his own received him fully undergoing troubles and afflictions in this

not." - John, i. 11.


No scripture has so directly and immoveably

stood in the way of the several opposers of the


divinity of our Saviour as this chapter, whereof this

text is a part : in which we have,


1. Christ's coming into the world, who, 1. Was

the second Person in the glorious Trinity, the ever “ Whom God hath raised up, having loosed the
blessed and eternal Son of God ; 2. Came from the pains of death, because it was not possible that he
bosom of his Father, and the incomprehensible should be holden of it.” - Acts, ii. 24.
glories of the Godhead ; 3. Came to the Jews, who
were his own by right of consanguinity ; 4. When The necessary belief of a future state has been
they were in their lowest estate, national and eccle confirmed by revelation and exemplification, chiefly
siastical : in which we may consider the invincible in that of the resurrection of Christ, whom
strength and the immoveuble veracity of God's I. God hath raised up ; such an action proclaim-

ing an omnipotent cause. And,
II. Christ rejected by his own. For, 1. The II. The manner of his being raised was by having
Jews' exceptions were, (1.) That he came not as a loosed the pains of death ; an explication of the word
temporal prince ; (2.) That he set himself against pains. And,
Moses's law. 2. The unreasonableness of which III. The ground of his resurrection was the im-
exceptions appears from this : (1.) That the Meso possibility of his being holden of it, which impos-
siah's blessings were not to be temporal, and he sibility was founded upon, 1. The hypostatical union
himself, according all the prophecies of Scripture, of Christ's human nature to his divine ; 2. The im-
was to be of a low, despised estate ; (2.) That Christmutability of God, in respect of his eternal decree,
eame not to destroy, but to fulfilì and abrogate and of his promise ; 3. The justice of God; 4. The

necessity of Christ's being believed in as a Saviour ; upon their personal qualifications ; 2. Because they
5. The nature of Christ's priesthood.

have the most powerful influence upon the concerns
The belief of Christ's resurrection affords us, 1. of religion.
The strongest dehortation from sin ; 2. The most IV. Hence, 1. Princes may learn their duty
sovereign consolation against death.

towards God ; and, 2. Subjects may learn theirs
towards their prince.

SERMON XXXV. - P. 291.





“ Now there are diversities of gifts, but the same

Spirit.” -- 1 Cor. xij. 4.

“ Then said he unto them, Therefore every scribe

which is instructed unto the kingdom of heaven is
like unto a man that is an householder, which
bringeth forth out of his treasure things new and
old.” -

MATTHEW, xiii. 52.

The Holy Ghost, the design of whose mission was
to confirm Christianity, did it by an effusion of
miraculous gifts upon the first messengers of it. In
which we consider,

I. What those gifts were, either, 1. Ordinary,
conveyed to us by the mediation of our own endea-
vours ; or, 2. Extraordinary, immediately from God
alone, such as the gift of tongues, of healing the sick,
and raising the dead, of prophecy, the continuation
of which miraculous gifts in the church was but for
a time.

11. The diversity of those gifts, which consisted,
1. In variety ; 2. Not in contrariety.

III. The consequences of their emanation from
one and the same Spirit, which are, 1. That this
Spirit is God, and hath a personal subsistence ; 2.
That every one of us may learn humility under, and
content with, his own abilities ; 3. That it affords a
touchstone for the trial of spirits, as in the gift of
prophecy, of healing, of discerning of spirits, of divers
tongues, of interpreting, — by wliich trial we may
discover some men's false pretences to gifts of the
Spirit ; 4. That knowledge and learning are not
opposite to grace.

Christ here gives the character of a preacher
or evangelist, in these words ; where we are to con-

1. What is meant by the scribe among the Jews,
either as a civil or a church-officer.

II. What it is to be instructed for the kingdom of

III. What it is to bring out of one's treasure
thinys new and old.

And then, by applying all this to the minister of
the gospel, we are to examine,

Ist, His qualifications, namely, 1. A natural abi-
lity of the faculties of his mind, judgment, memory,
invention ; 2. A habitual preparation by study, in
point of learning and knowledge, of significant
speech and expression ;

2dly, The reasons of their necessity, namely, 1.
Because the preacher's work is to persuade ; 2. Be-
cause God himself was at the expense of a miracle
to endow the first preachers with them ; 3. Because
the dignity of the subject, which is divinity, requires
them ;

3dly, The inferences from these particulars ; 1.
A reproof to such as discredit the ordinance of
preaching, and the church itself, either by light and
comical, or by dull and heavy discourses ; 2. An
exhortation to such who design themselves for the
ministry, to bestow a competent time in preparing
for it.




“ It is he that giveth salvation unto kings.” - PSALM

cxliv. 10.


The relation between prince and subject involves

in it obedience and protection ; and the same rela-
tion is between princes and God, who gives salvation “The prosperity of fools shall destroy them.”-
unto kings, whose providence over them,

PROVERBS, i. 32.
I. Is peculiar and extraordinary, besides the usual
operation of causes, contrary to the design of expert The misery of all foolish or vicious persons is,
persons, beyond the power of the cause employed. that prosperity itself to them becomes destructive,

II. Making use of extraordinary means, as, 1. By because,
endowing them with a more than ordinary sagacity ; I. They are ignorant or regardless of the ends
2. By giving them a singular courage and resolution; wherefore God sends it, 1. To try and discover what
3. By a strange disposition of events for their pre- | is in a man ; 2. To encourage him in gratitude to
servation ; 4. By inclining the hearts of their people his Maker ; 3. To make him helpful to society.
towards them ; 5. By rescuing them from unseen and II. Prosperity is prone, 1. To abate men's vir.
unknown mischiefs ; 6. By imprinting an awe of their tues ; 2. To heighten their corruptions, such as
authority on the minds of their subjects ; 7. By dis- pride, luxury, and uncleanness, profaneness.
posing their hearts to virtue and piety.

III. It indisposes men to the means of their
III. The reason of this particular providence is, amendment, rendering them, 1. Averse to all coun-
1. Because they are the greatest instruments to sup sel ; 2. Unfit for the sharp trials of adversity, under
port government, to the ends of which monarchy is which they either despond or blaspheme.
best adapted, and the greatness of which most depends Therefore, that prosperity may not be destructive,

a man ought, 1. To consider the uncertainty of it ; And, 2 How little he bettered by it ; 3. To use the severe duties of mortification.

SERMON XLI.-- P. 345.


MIAH, vi. 15.

“ By faith Moses, when he was come to years, reSERMON XXXIX. - P. 328.

fused to be called the son of Pharaoh's daughter ;

choosing rather to suffer affliction with the people SHAMELESSNESS IN SIN THE CERTAIN FORERUNNER OF of God, than to enjoy the pleasures of sin for a DESTRUCTION.

season ; esteeming the reproach of Christ greater

riches than all the treasures of Egypt : for he had “ Were they ashamed when they had committed respect unto the recompense of reward.” — HEB.

abomination ? nay, they were not at all ashamed, xi. 24 - 26. neither could they blush : therefore they shall fall among them that fall : at the time that I'visit them A Christian is not bound to sequester his mind they shall be cast down, saith the Lord.” — JERE from respect to an ensuing reward. For,

Ist, Duty, considered barely as duty, is not suffi

cient to engage man's will ; because, 1. The soul has Shamelessness in sin is the certain forerunner of originally an averseness to duty ; 2. The affections of destruction. In the prosecution of which proposi- the soul are not at all gratified by any thing in duty ; tion we may observe,

3. If duty of itself was a sufficient motive, then hope Ist, What shame is, and how it is more effectual and fear would be needless. An answer to some than law in its influence upon men, with respect to objections. the evil threatened by it, and to the extent of that 2dly, A reward, and a respect to it, are necessary evil.

to engage man's obedience, not absolutely, but with 2dly, How men cast off that shame, 1. By the respect to man's present condition; the proof whereof commission of great sins ; 2. By a custom of sinning; may be drawn from Scripture, and the practice of all 3. By the examples of great persons ; 4. By the lawgivers. Therefore it is every man's iufiuite conobservation of the general practice ; 5. By having cern to fix to himself a principle to act by, which been once irrecoverably ashamed.

may bring him to his beatific end. 3dly, The several degrees of shamelessness in sin, 1. To shew respect to sinful persons ; 2. To defend sin : 3. To glory in it.

SERMON XLII. - P. 355. 4thly, The reasons why shamelessness is so destructive, 1. Because it presupposes those actions

ON THE GENERAL RESURRECTION. which God seldom lets go unpunished ; and, 2. It has a destructive influence upon the government of the “ Having hope towards God, (which they themselves world.

also allow,) that there shall be a resurrection of 5thly, The judgments by which it procures the the dead, both of the just and unjust.” — Acts, sinner's ruin, 1. A sudden and disastrous death ; 2. xxiv. 15. War and desolation ; 3. Captivity. Lastly, an application made of the whole.

It is certain that there must be a general retribution, and, by consequence, a general resurrection The belief of which, though,

1st, It is exceedingly difficult, because, 1. Natural SERMON XL.-P. 337.

reason is averse to it; 2. This averseness is grounded

partly upon many improbabilities, partly upon downCONCEALMENT OF SIN NO SECURITY TO THE SINNER. right impossibilities charged upon it : Yet,

2dly, İs founded upon sufficient and solid grounds, “ Be sure your sin will find you out.” — NUMBERS, which will appear, 1. By answering the objections of xxxii. 23.

improbability and impossibility ; 2. By positive

arguments. These words reach the case of all sinners,

3dly, Gaineth much worth and excellency from all 1st, Sin upon a confidence of concealment, for, 1. those difficulties ; for from hence, 1. We collect the No man engages in sin, but as it bears some appea utter insufficiency of bare natural religion ; 2. We rance of good ; 2. Shame and pain are by God made infer the impiety of Socinian Lions concerning the the consequents of sin.

resurrection. 2dly, Take up that confidence upon, 1. Their own success ; 2. The success of others ; 3. An opinion of their own cunning ; 4. The hope of repentance.

SERMON XLIII.-P. 366. 3dly, Are at last certainly defeated, because, 1. The very confidence of secrecy is the cause of the THE DOCTRINE OF THE BLESSED TRINITY ASSERTED, sinner's discovery ; 2. There is sometimes a providential concurrence of unlikely accidents for a discovery ; 3. One sin sometimes is the means of “ To the acknowledgment of the mystery of God, discovering another ; 4. The sinner may discover and of the Father, and of Christ." COL. ii. 2. himself through frenzy and distraction ; or, 5. Be forced to it by his own conscience ; 6. He may be These words, examined and explained, prove the suddenly struck by some notable judgment; or, plurality of persons in the divine nature a great lastly, His guilt will follow him into another world, mystery, to be acknowledged by all Christians, whick if he should chance to escape in this.

will appear by shewing,


1st, What conditions are required to denominate

a thing a mystery, viz, 1. That it be really true, and

not contrary to reason ; 2. That it be above the


reach of mere reason to find it out before it be

revealed ; 3. That, being revealed, it be yet very COVETOUSNESS PROVED NO LESS AN ABSURDITY IN

difficult for, if not above, finite reason fully to REASON, THAN A CONTRADICTION TO RELIGION, NOR

comprehend it.


2dly, That all these conditions meet in the article THEMSELVES TO HAPPINESS.

of the Trinity.

An account of the blasphemous expressions and “ And he said unto them, Take heed, and beware of

assertions of the Socinians.

covetousness; for a man's life consisteth not in
Lastly, Since this article is of so great moment, it the abundance of the things which he possesseth.”

is fit to examine, 1. The causes which have un - Luxe, xii. 15.

settled and destroyed the belief of it, — such as

representing it in a figure, expressing it by bold and It is natural for man to aim at happiness, the way

insignificant terms, building it on texts of Scripture to which seems to be an abundance of this world's

which will evince no such thing ; 2. The means how good things, and covetousness is supposed the means

to fix and continue it in the mind, by acquiescing in to acquire it. But our Saviour confutes this in these

revelation, and suppressing all over-curious inquiries words, which contains,

into the nature of it.

1st, A dehortation, wherein we may observe,

1. The author of it, Christ himself, the Lord of the

universe, depressed to the lowest estate of poverty ;

2. The thing we are dehorted from, covetousness,


by which is not meant a prudent forecast and par-

simony, but an anxious care about worldly things,
ILL-DISPOSED AFFECTIONS BOTH NATURALLY AND PE attended with a distrust of Providence ; a rapacity

NALLY THE CAUSE OF DARKNESS AND ERROR IN TIIE in getting, by all illegal ways; a tenaciousness in

keeping ; 3. The way how we are dehorted from it,

“ Take heed, and beware ;" for it is very apt to

And for this cause God shall send them strong de prevail upon us, by its near resemblance to virtue ;

lusion that they should believe a lie.”—2 Tuess. the plausibility of its pleas ; the reputation it gene-

ü. 11.

rally gives in the world; and there is a great diffi-

culty in removing it.

A very severe judgment is here denounced against 2dly, The reason of that dehortation, that “a
them who receive not the love of the truth, which man's life consisteth not in the abundance of the
will be best understood by shewing,

things which he possesseth," because, 1. In the get-
Ist, How the mind of man can believe a lie, either, ting of them men are put upon the greatest toils and
1. Through the remoteness of the faculty from its labours, run the greatest dangers, commit the great-
object; or, 2. Through some weakness or disorder est sins; and, 2. When they are gotten, are attended
in it.

with excessive cares, with an insatiable desire of
2dly, What it is to receive the love of truth, viz. getting more ; are exposed to many temptations, to
to esteem, and to choose it ; and consequently, what the malice and envy of all about them ; 3. The pos-
it is not to receive it.

session of earthly riches is not able to remove those
3dly, How the not receiving the love of truth into things which chiefly render men miserable, such as

the will, disposes the understanding to delusion, l. affect his mind, or his body ; 4. The greatest happi-

By drawing the understanding from fixing its con ness this life is capable of, may be enjoyed without

templation upon truth ; 2. By prejudicing it against that abundance.

it ; 3. By darkening the mod, which is the peculiar

malignity of every vice.

4thly, How God can properly be said to send men

SERMON XLVIII. - Page 412.

delusions, 1. By withdrawing his enlightening influ-
ence from the understanding ; 2. By commissioning NO MAN EVER WENT TO HEAVEN, WHOSE REART WAS
the spirit of falsehood to seduce the sinner ; 3. By
providential disposing of men into such circumstances
of life as have an efficacy to delude ; 4. By his per “ For where your treasure is, there will your heart
mission of lying wonders.

be also.” — Matt. vi. 21.
5thly, Wherein the greatness of this delusion con-
sists, 1. In itself, as it is spiritual, and directly annoys These words, concerning the heart of man being
a man's soul, and more particularly blasts his under- | fixed upon his treasure or chief good, may be con-
standing ; 2. In its consequences, as it renders the sidered,
conscience useless, and ends in a total destruction. 1st, As an entire proposition in themselves,

6thly, What deductions may be made from the 1. Supposing, that every man has something which
whole, 1. That it is not inconsistent with God's holi he accounts his treasure, which appears from the
ness to punish one sin with another ; 2. That the activity of his mind, and the method of his acting ;
best way to confirm our faith about the truths of 2. Declaring, that every man places his whole heart
religion is to love and acknowledge them ; 3. That upon that treasure, by a restless endeavour to ac-
hereby we may be able to find out the true cause of quire it, by a continual delight in it, by supporting
atheism, and fanaticism.

himself with it in all his troubles, by a willingness to
part with all other things to preserve it.

2dly, As they enforce the foregoing precept in the
19th and 20th verses, wherein the things on earth


and the things in heaven are represented as rivals 2. The gradual preparations to such a murder, a

for men's affections; and that the last ought to claim factious ministry, and a covenant, and their rebellious

them in preference to the other will be proved, catechism.

1. By considering the world, how vastly inferior it 3. The actors in this tragical scene.

is to the worth of man's heart; 2. By considering 4. Their manner of procedure in it, openly,
the world in itself, how all its enjoyments are perish- cruelly, and with pretences of conscience, and pro-
ing, and out of our power ; and, on the contrary, testations of religion.
heaven is the exchange God gives for man's heart, 5. The fatal consequences of it, such as were of a
and the enjoyments above are indefectible, endless, civil, or a religious concern.
and not to be taken away.

Lastly, Hereupon we ought to take advice, and
The improvement of these particulars is to con consider, that our sins have been the cause of our

vince us of the extreme vanity of most men's pre calamities; and that the best way to avoid the same

tences to religion.

evil is to sin no more.

SERMON XLIX. - Page 421.

SERMON LI.-- P. 442.




“ Train up a child in the way he should go ; and “ And no marvel : for Satan himself is transformed

when he is old, he will not depart from it.” – into an angel of light.” – 2 Cor. xi. 14.

Prov. xxii. 6.

These words suppose that there is a devil, and

The rebellion of forty-one has had, ever since, a forewarn us against his deceitful disguises ; and the

very pernicious influence upon this kingdom. To sense of the words may be prosecuted by shewing,

hinder the mischief whereof, Solomon's advice is best, 1st, What influence he has upon the soul, and how

— to plant virtue in youth, in order to ensure the he conveys his fallacies, 1. In moving, or sometimes

practice of it in a man's mature or declining age; altering the humours of the body; 2. In suggesting

for since every man is naturally disposed to evil, and the ideas of things to the imagination ; 3. In a per-

this evil principle will (if not hindered) pass into sonal possession of the man.

action, and those vicious habits will, from personal, 2dly, Several instances, wherein he, under the

grow national ; and no remedy against this can be mask of light, has imposed upon the Christian world,

had but by an early discipline ; it is absolutely neces making use, 1. Of the church's abhorrence of poly-

sary that the minds of youth should be formed with theism, to bring in Arianism ; 2. Of the zealous

a virtuous preventing education ; which is the busi adoration of Christ's person, to introduce the super-

ness of,

stitious worship of Popery ; 3. Of the shaking off of

1. Parents ; who ought to deserve that honour Popery, to bring in the two extremes of Socinianism,
which their children must pay them, and to instil and enthusiasm ; a comparison of this last with
into their hearts early principles of their duty to Popery.
God and their king.

3dly, Certain principles, whereby he is like to
2. Schoolmasters; whose influence is more power repeat his cheats upon the world, 1. By making

ful than of preachers themselves, and who ought to faith and free grace undermine the necessity of a

use great discretion in the management of that good life ; 2. By opposing the power of godliness


irreconcilably to all forms ; 3. By making the king-

3. The clergy; who should chiefly attend first dom of Christ oppose the kingdoms of the world.

upon catechizing, then confirmation, and lastly, in Therefore we ought not to cast the least pleasing

structing them from the pulpit, not failing often to look upon any of his insidious offers, but encounter

remind them of obedience and subjection to the him with watchfulness and prayer.


Lastly, It is incumbent upon great men to sup-

press conventicling schools or academies, and to

SERMON LII.- P. 456.

countenance all legal free grammar-schools.


“Jesus saith unto him, Thomas, because thon hast

SERMON L.-P. 432.

seen me, thou hast believed : blessed are they


that have not seen, and yet have believed.”.

John, xx. 29.

« And it was so, that all that saw it said, There was

Do such deed done nor seen from the day that the

The resurrection of a body, before its total dis-


children of Israel came up out of the land of solution, is easier to be believed, than after it ;
Egypt unto this day: consider of it, take advice,

it was this last sort of resurrection which puzzled
and speak your minds.” — JUDGES, xix. 30.

Thomas's reason. Various objections, which, after

some preliminary considerations, are severally pro-
These words were occasioned by a foul and detes- posed, and answered under eight heads, together
table fact, which, for want of kingly government, with a confutation of the lie invented by the Jews.
bappened in one of the tribes of Israel, but may be All objections being removed, Christ's resurrection
applied to express the murder of king Charles the is proposed to our belief upon certain and sufficient
First. The unparalleled strangeness of which deed grounds, namely,
will appear, if we consider,

1st, The constant, uniform affirmation of such
1. The qualities, human accomplishments, and persons, as had sufficient means to be informed of
personal virtues, of the person murdered.

the truth, and were of an unquestionable sincerity.

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