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RM. 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, bad been done in Tyre and Sidon, they would have repented long ago in sackcloth and asbes. But I fay unto you, It shall be more 10kerable for Tyre and Sidon at the day of judgment, than for you page i ERM. CLXXIV. CLXXV. CLXXVI. CLXXVII. Of the immortality of the soul, as discovered by nature, and by reve. lation. 2 Tim. i. 10. But is now made manifest by the appearing of our Saviour Jesus Christ, who bath abolished death, and halb

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 fall be judged. Of the persons who are to be judged. Of the adions for which men will be accountable. Of the lens lence 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 the body, according to that be bath doné, whether it be good or evil

75. 89. 99. 109. 120 SERM. CLXXXIII. The uncertainty of the day of judgment, considered and improved. Mark xiii

. 32, 33. But of that day and bour knoweth no man, no not the angels which ar- heaven, neither

the Son, but the Father. Take ye heed, watch for ye know not when the time is

183 SERM. CLXXXIV. The certainty and

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foolishness; bút uuto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God

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

i. 3. To whom also be fewed himself alive after his passion, by maligo infallible proofs, being feen of them forty days, and speaking of the things pertaining to the kingdom of God

293 SERM. CXCIV. The possibility of the resurrection asserted and

proved. Als xxvi. 8. Why should it be thought a thing incredible with you, that God mould raise the dead?

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

argument for secking things above. Col. iii. 1. 2. If ye then be rilen with Christ, sečk those things which are above, where Christ filteth at the right band of God. Set your affeflion on things above, not on things on the earth

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

ascension. A&ts i. 9, 10, 11. And when he had spoken these things, while they beheld, he was taken up, and a cloud received him out of their sight. And while they looked stedfastly toward heaven, as he went up, behold, two men stood by them in white apparel; which alfi faid, re men of Galilee, why stand ye gazing up into heaven? This Jame Jesus which is taken up from you into heaven, fall so come in like manner, as ye have seen him go into heaven

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

Afts ii. 1, 2, 3, 4.' And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a mighty rushing wind, and it filled all the house where they were fitting. And there appeared unto them cloven longues, like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the 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 truth; it is expedient for you that I go away : for, if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And, when he is come, he will reprove the world of fin, and of righteousness, and of judgment

36L, S'ERM, CXCIX. Of the coming of the Holy Gholt, as a guide to,

the Apostles. John xvi. 12, 13. I have yet many things to lay unto you, but you cannot bear them row; howbeit, when he, ihe Spirit of truth, is come, he will guide you into all truth ERM. CC. CCI. Of the ordinary influence of the Holy Ghost on the min is of Christians. John vi. 39. But this spoke he of the Spi. rit, which they that believe on him should receive. For the Holy Ghost

was not yel given, because that Jesus was not yet glorified 388. 400 SERM. CCII. The fruits of the Spirit, the fame with moral virtues,

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

415 SERM. CCIU. The necessity of supernatural grace, in order to a Christian life. John xv.s. For without me ye can do nothing 423




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 ashes. But I say unto you, it jall be more tolerable for Tyre and Sidon at the day of judgment, than for you.


FTER our blessed Saviour had instructed, and sent forth his disciples, he himself went abroad to preach unto the cities of Israel ; particular

ly, 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 be 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 sad and miferable condition of those two cities, Chorazin and Beth. faida, which had neglected such an opportunity, and refifted 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 sinners that ever were in the 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 obserVol. VIII,



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vations from them, as may be instructive and useful to

The difficu'ties 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 reconcileable 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.

İ. What repentance is here fpoken of; whether a mere external and hypocritical repentance, in thew and appear-ance 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 nieans of repentance, and whether an irresistible degree of God's grace be necessary to repentance ; for they who deny lufficient grace to accompany the outward means of repentance, and assert an irreliftible degree of God's grace necessary to repentance, are forced to say that our Saviour here speaks of a mere external repentance: because, if he fpake 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 speaks 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 acknow, ledged to accompany the oạtward means of repentance.




Again, if an irresistible degree of grace be necessary to true repentance, it is plain, Chorazin and Bethsaida had it not, because they did not repent; and yet, without this, Tyre and Sidon could not fincerely have repented : therefore our Saviour here must speak of a mere external repentance. Thus some argue, as they do likewise concerning the repentance of Nineveh, making that also to be merely external, because they are loth to allow true repentance to heathens.

But it seems very plain, that our Saviour does speak of an inward, and true and fiocere repentance ; and therefore, the doctrines that will not admit this, are not true : for our Saviour speaks of the same kind of repeatance, that he upbraided them with the want of, in the verse before the text. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented nat ; that is, because they were not brought to a fincere repentance by his preaching, which was confirmed by such great miracles. It is true, indeed, he mentions the outward ligos and expressions of repentance, when he says, they would have repented in jackcloth and afhes ; but not as excluding inward and real repentance, but fupa posing it, as is evident from what is said in the next verse, It all be more tolerable for Tyre and Sidon at the day. of judgment than for you: for though an external and hypocritical repentance may prevail with God to put off temporal judgments, yet furely it will be but a very small, if any, mitigation of our condemnation at the day of judgment : lo that the repentance here spoken of cannot, without great violence to the scope and design of our Saviour's argument, be understood only of an external thew and appearance of repentance.

II. The next difficulty to be cleared, is, in what sense it is here said, that if the mighty works which were done by our Saviour among the Jews, had been done in Tyre and Sidon, tbey would have repented.

Some, to avoid the inconvenience which they appre. hend to be in the more strict and literal sense of the words, look upon them as hyperbolical, as we say, " Such a thing would move a stone,” or the like, when we would express something to be very sad and grievous ;

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