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III: Upon the Nature of the Reafons, GOD had to defer the accomplishing of the fatal Pre- !S dictions, spoken against them. ii. Prin - IV. Upon his cender Exhortations to them, and the fervent Prayers he had put up for them.

V. UPON the Penalties God had threatned him with, in case, thro? Condescension, or Ti. :9 morousness, he had been willing to spare them.. . VI. Upon the great Interest of this very People, who insulted, and prosecuted him with fo much Rancour, and Barbaroufness.

SERMON VI. (Of Thanksgiving after. baving received the Lord's-Supper, from Pfalm ci:) Afe

p. 2045 ter a Discussion on the Occasion of this Hymn, our Author reduces it to two Heads, which he so I calls, I. General Considerations, and II. Par. ticular Considerations upon it. His general Considerations include likewise two general Reflec: tions, 1. The Nature of the Virtues the Pro, phet prescribes to himself; and 2.Their Ex. tent. ** ift, The Prophet does not resolve to feclude himself from Society, He will walk within bis. House with a perfez Heart, &c. God having created Man a sociable Creature, it is Man's Duty to make the Happiness of bis Fellow-Creatures the Objet of bis incessant Care, &c.

2dly, THE Extent of the Virtues David. p. 209. prescribes to himself, is not confined co narrow Limits, but it is universal, and respects every: Station of his Life, whether as King, or as Prophet, or as Head of a Family. ;

II. MR. S. upon the second Head of his Serai mon, considers, in all its Particulars, the Plan which David had formed for the future Con duct of his Life, which was in general, to keep ne other Company than that of virtuous Men, and

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to cut off all Communication, with the Wicked. p. 219. Here he fhews, how Kings are answerable to

God for every one of their Actions, which tho! they may seems to them of little moment, yer are really not so, when a whole Nation is

concerned, and to suffer by chem. P: 225. In p. 225, the Author contends for Ecclefi

aftical Power, because the Prophets, and Apofiles made use of theirs ; and the Clergy being their Successors, Ergo, &c.

SERMON VII. (Of the name Calamities of the Church : from Revel. xiv. 12. Here is the Patience of the Saints ;) setting aside the prophetic

Sense of this Text, confideps three things. . . 239. I. WHAT the Patience of Saints is.*

· II. How the Practice of this Virtue, tallies with the Circumstances poor Mortals are in, and wtih the End the Creator did propofe to himself when he placed them on Earth, ...

III. The Author applies these general Reflections to the Persecutions of the Church; and proves, that these are the Times signified, par

ticularly by the Words of the Text... R. 267: . He concludes by shewing that we, who

have the Happiness to live free from Persecution, are bound to fhare with our perfecuted Brethren, abroad, the Afictions they suffer and become Partakers, with them, of the Rewards promised to those who fuffer for Christ's fake. ¿ : i

SERMON VIII. (Of Martyrdom for Moralsa fake, from Psalm cxix. 46.) begins by saying

that as Religion may be considered in a double . 273. Sense, as speculative, and as pratical, there are

also two kinds of Martyrdom, a Martyrdom for Doktrine's-fake, and a Martyrdom for Morals ake

.

In order to encourage his Hearers to the kind of Martyrdom valt mention'd, Mc. S. considers, . .?.

. 1. THE Authors of it, or rather the Tormene tors - who, infliet il. (These are the Kings, or I those who govern the People.) L ic

II. THE Magnanimity which occasions il. To Speak of God's Testimonies before Kings, or Perfons of that Order, cannot be done without being accused by them either of, 1. Rebellion, 1or, :2. An Averfion to fordid Pleafures, such as Adultery, Drunkennels, &c. or, 3. Rusticity, or Pedantry : three Difpofitions of the Mind, which, says our Author, the GREAT feldom forgive,

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III. The Horrors that accompany it. !!

IV. The Obligatian it engages one to. This consists in pressing the Duty of a moral Life P. 287 before the GREAT, even at all hazards; but this indeed must be tempered with Prudence. .

V. The Glory with which it is crowned. A righteous Man finds his Reward, J. In the Ideas which right Reafon gives him of Shame, P. 292 and Glory. 2. In the Testimony of his Con-science. 3. In the Approbation given him by good Men. 4. In the prerogatives of Martyrdom.

Se:RMON IX. (preached on New-Year'sDay, 1728. Of the Disgust for the World, and Contempt for Life, from Ecclef. ii. 1j. Debated Life because the Work that is wrought under the Sun is grievous to me.).Qur Author taking it for granted, that Solomon is the Authorofthis Book, P. supposes he brings in ic feverál Persons speaking their Sæntinents, which occasions the remark-.. cable Variety observed in this Book zand chát che

Words ofhis Texcare Solomon'sown Words fpe-. sken after his Conversion, who endeavours to cure,

Men

Men of their too great Affection for the World, and for Life. If, says Mr. S. Men may, thro'a · Principle of Wisdom, conceive a Disgust for the

- World, and a Hatred for Life, these very Sen. .timents may also be the Effect of bad Princi

ples; such as, 1. Melancholy. 2. A general Hatred of Men: 3: Murmurings. 4. A Disgust for the World, and Hatred for Life which may be occasioned by a too great Affection for both. These being, severally, discussed, our Author considers his Text under three general Heads ; which are the most ensriaring Allurements of the World, and of Life ; and which are each attended with great Anguish, viz.,;

1. The Excellency of Learning. !!.. p. 314. II. The Sweetness of Friendship. .

III, The temporal Privileges of Virtue, and i Heroism. : ALL which are briefly and well handled..

SERMON X. (Of the little Progress of the Ministry of Christ, from Rom. X. 21. All day

long I have stretch'd forth my Hands, unto a ,49. disobedient and gainsaying People. ) Afier à

few Reflections on the Infidelity of the Jeross and their Hardness of Heart, notwithstanding the several Prophecies that foretold it and the coming of Christ, and notwithstanding the nu. merous Miracles he wrought, and the several Methods he us’d to convert them ; after, I say,

fome Reflections on all these things, our Aúa 10 thor goes about to prove, I. That the Conduct

of the Jews. has nothing in it, buc what had always been seen before. In the fi n , - -. IId ARTICLE, he fhews, that even in the midst of the Gospel-Light, there is a very large People that rejects the great Gospel-Truths, by .: :. ... ...... is

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the same Theological Principles that made the Jewish Nation do it. In the sea

IIId, He shews a-still more astonishing Sight; great Numbers of Christians, freed by the Light of Reformation from the Darkness with which Superstition had overspread the Light of the Gospel ; even those Christians guilty of the Enormities we deplore in the Jews, and superftitious Christians. In the

IVth, That had the Christians, before whom he preaches, been in the times of the ancient Jews, they would have done as they did. But as this is but Suppofition, in the

Vth, He shows what they actually do, and how conformable their Conduct is to that of the ancient Jews.

And then concludes, with shewing 'the opposite Characters of the true, and false Chriftian.

SERMON XI. (On the Libertines and Unbea lievers, from Pfalm xciv. 7-10.) begins with saying that a Man, who loves Truth, will hard. Jy ever make use of opprobrious Language in

p. 385: the defence of Truth. It is generally the Recourse of those who pleading an ill Cause, and finding themselves hard pressed by a formidable Adversary, rather than give up theit Argument have recourse to Outrage, and ill Language.

This is the Case with a Ser of Men, who call themselves Free-Thinkers ; and, in confequence, either absolutely deny the Existence of a God, or restrain his Knowledge, and Power, into fuch narrow Limits, that it is much the same thing i 2. as if they denied his Being.""; vis . In order to prove that 'tis with good reason the Prophet makes use of the Expreffions in the Text, Mr. Saurin attacks 1. THEIR Tafe.is

ille! ! II. THEIR Policy.

p. 388. . ?'

II. P 349.

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