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I. Because this is an end not sure to be obtained by those
who propose it, 21. II. Because the proposing to ourselves this end will deprive
us of a greater satisfaction here, 24. III. Because it will deprive us of a greater recompense
hereafter, 26. The public good of mankind best provided for by the proposal
of a future reward to benefactors, 29. The application to the present occasion, 35-38.
THE USE OF REASON IN RELIGION,
Acts xvii. 2. And Paul, as his manner was, went in unto them, and three
sabbath days reasoned with them out of the scriptures. Against those who maintain that reason is very little to be
hearkened to in matters of religion, this proposition, that what is rightly inferred from the scriptures doth as much challenge our assent as what is literally delivered in the scriptures, is, I. Proved from the authority and example of Christ and
his apostles, 41. II. Defended against the objections that are made to
III. Applied to the mysteries of our faith, and particularly
to that of the Trinity, 58.
SERMONS XXXIV, XXXV, XXXVI, XXXVII.
James iv. 8. Purify your hearts, ye double-minded. The words of the text explained, What is meant by a double-minded man, 63. By purity of heart, 64. The doctrine, arising from the explanation of the text, is, our last and chief aim ; and that we ought to pursue this one single end steadily and uniformly, without proposing to ourselves any other ends that interfere with this, or allowing ourselves in any practice that may hinder us in the pursuit of it.
that we ought to act with that singleness of heart, as to make the glory of God and the salvation of our souls which ought to be the chief end of all our actions,
This doctrine enforced by showing, I. The folly of pursuing opposite ends ; that this singleness
of heart may recommend itself to our choice on account of the wisdom it argues, 65. The causes assigned of men's contradicting themselves
in their discourses or actions, not to be pleaded as
Precipitancy of thought, 68.
Inability to make a right judgment, 70.
the salvation of our souls, 70. II. The uneasiness of pursuing opposite ends, that this
simplicity of intention may appear still further desirable in regard of the pleasure that attends it, 77.
This proved and illustrated, 1. By showing that as uneasiness occasions all changes
in our pursuits, so it must continually accompany
those who are continually changing their views, 8o. 2. By comparing the state of a double-minded man with
that of one who is throughly religious and of one
who is throughly irreligious, 81-85. III. The sinfulness of pursuing opposite ends, that this
purity of heart may recommend itself to our practice, in respect of its absolute and indispensable necessity to our
eternal salvation, 92. The sinfulness of being double-minded the most forcible
argument against it, and the most easy to be apprehended
by all sorts of hearers. The sinfulness thereof will appear, 1. From its contrariety to that love of God which the gospel expressly requires, 93. Under this head the dispute between those who
make God the sole, and those who make him
Practical exhortations raised from the several heads of this
discourse, 74, 89, 109, 129.
ye therefore wise as serpents, and harmless as doves.
The occasion and meaning of these words, 132.
The expediency of this precept, by which we are taught to
join wisdom and innocence together, will appear, by taking
I. Of the great mischiefs that arise from the want of wis-
dom in those that are harmless, 135.
II. Of the still greater mischiefs that arise from the want
of innocence in those that are wise, 143.
III. Of the mighty advantages that result from our being
at the same time both wise as serpents and harmless
as doves, 148.
Application of each particular head to the church of Rome,
141, 147, 153
SAINT PAUL'S EPISTLE TO PHILEMON EXPLAINED.
I beseech thee for my son Onesimus, whom I have begotten in
The substance of the whole Epistle contained in the verse of
The several parts of it explained, with some practical in-
ferences for our edification, 171, 173.
SERMONS XL, XLI, XLII, XLIII.
1 Thessalonians v. 22.
Abstain from all appearance of evil. The words of the text explained, and shown to imply a com
mand, that we be careful to avoid, not only the guilt of sin,
but even the appearance of it, 175. The subject treated of in the following manner: I. By showing the extent of this duty, how far we ought to
abstain from all appearance of evil, 178. II. By laying down some rules and directions, how we may so abstain, 188. 1. We must secure the inward sincerity of the
heart, 188. 2. We must be prudent and circumspect in our out
ward behaviour, 191. 3. We must be careful to distinguish our good and inno
cent actions from those faults and vices with which
they are most likely to be confounded, 192. III. By offering some reasons why we ought to abstain from all appearance of evil, 201.
THE NATURE AND INTENT OF HUMAN LAWS.
1 Timothy i. 9. ... the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners,
for unholy and profane .... The words of the text explained, and applied to national laws
in general, 254 Human laws proved, I. Not made for the righteous, because insufficient to make men righteous, and that upon these two accounts: 1. Because they do not point out all those actions
which we must perform, if we would be esteemed righteous, 256.
2. Because, though they did direct us in our whole duty,
they would not have authority sufficient to oblige us
to the performance of it, 262. II. Though not made for the righteous, as an adequate rule
of action, yet highly expedient as a curb and check upon the lawless and disobedient, 268.
1 Corinthians iïi. 8. And every man shall receive his own reward according to his
own labour. The hope of a proportionable reward a great encouragement
to excel and persevere in virtue and holiness. The grounds we have to believe, I. That different men will receive a different reward in
heaven, 282. II. That this reward will be allotted to every man according
to his own labour, 286. Practical inferences from the foregoing doctrine, 288–294.
PUNISHMENTS PROPORTIONABLE TO SINS.
Matthew xi. 22. But I say unto you, It shall be more tolerable for Tyre and
Sidon at the day of judgment, than for you. The proportion between sin and punishment shown, I. By proving that some sinners will be more severely punished in the next world than others, 296.
1. From reason, 296.
2. From revelation, 304. II. By inquiring what those sins are which will expose men to the greatest sufferings, 305.
1. Such sins as are in their kind most heinous, 305.