is therefore further weighed. His vain attempt to

prove what he designs. His second proposition

considered. His definition of a substance defec-

tive. Proves not his purpose. His third, fourth,

and fifth proposition. His eighth scholia. The

manuductio ad pantosophiam.

CHAP. II. Animadversions from a French writer,

nameless. His pretence to confute Spinosa.

The opinion of the world's being made of in-

dependent self-existing matter; chosen by him

and asserted against two other opinions. That

of matter's being created out of nothing rejected,

and falsely charged with novelty. Moses, and

the author to the Hebrews misalleged, vindicat-

ed. Self-originate, independent matter disproved:

asserted by this author with evident self-contra-

diction; and without necessity.

CHAP. III. The reason of what next follows. Di-

rections to readers not wont to inquire into the

grounds of their religion. A summary and

plainer proposal unto such, of what hath been

said in the former Part, concerning God's exist-

ence and conversableness with men. The reason-

ableness (so much being already evinced) of

alleging, and relying upon the testimony of the

Holy Scriptures. The expressness of that testi-

mony concerning the unity of the Godhead, the

trinity therein. The absolute perfection of the

divine nature. The infiniteness of God's know-

ledge, power, goodness, and presence. His pro-

pensions towards men, and aptness (supposing

there were no obstruction) to human converse.

Matters of doubt herein resolved.

CHAP. IV. That there is an obstruction to this

intercourse. The method of the following dis-

course. Man's apostacy from God, and the

vitiated state of his nature; not only represented

in the sacred writings, but also acknowledged

and lamented by pagans:-very mistakenly, in

some respects; wherein perhaps some of them

not justly understood. This not the primitive

state of man; therefore not to be imputed to

the Author of nature. The temple of God

hereby became unfit for the divine presence.

Unsuitable. Disaffected. Hereupon forsaken,

and most justly.

CHAP. V. The restitution of this temple undertaken

by the Emmanuel: First,more darkly prefigured;

afterward, more clearly manifested. This con-

stitution of Emmanuel sufficient. Necessary for

this purpose. That he was himself to be the plat-

form, the foundation, and the founder of it.

The original temple. And was, in order hereto,

also a sacrifice; to procure that God might

honourably, and without wrong to his governing

justice, return, and have his abode with men.

And that they might become prepared to receive

his returning presence. For which purpose he

hath in him the power of giving the Holy Spirit,

on the account of this sacrifice. That when God

is, for the sake of it, willing; we might no

longer remain unwilling. That unwillingness

to be overcome by the power and spirit of

Emmanuel; as hereafter to be more fully shown.

But working (suitably to an intelligent subject)

in a rational way. To which a great accom-

modateness, in the constitution of Emmanuel.

As demonstrating divine love, and holiness. In

its loveliness. Possibility of being attained.

CHAP. VI. The necessity of this constitution of

Emmanuel to the erecting God's temple in the

world. The discoursing of this matter, proper

on this occasion. As to God's part herein, first,

proposed to show, both that a recompense was

necessary to be made, and that it could be made

no other way. Towards the evincing the former,

sundry things gradually laid down. The point

2

itself argued, by considering the injury done to

the divine, with what we may suppose done to a

human, government; where repentance not con-

stantly thought a sufficient recompense; other-

wise, a penitent delinquent was never to be pu-

nished. Difference between God's pardon and

man's in most usual cases. Recompense for

wrong done to government, quite another thing

from what answers the appetite of private re-

venge. Expressions that seem to import it in

God, how to be understood. Shown that they

import no more than a constant will so far to

punish offences, as is necessary for the asserting

and preserving the rights and dignity of his go-

vernment. So much most agreeable, and neces-

sarily belonging to the perfection of the divine

nature. And if the justice of a human govern-

ment requires it, of the divine much more..

CHAP. VII. The notion of justice in the divine

government, and in a human, not altogether the

same. A thing said to be just, in a negative and a

positive sense. The question discussed. Whether

God's will to punish sin were, antecedently to

his legal constitution to that purpose, just, not

only in the former sense, but in the latter also?

Volenti non fit injuria, as to man neeus limita-

tion. Holy Scripture speaks of God's punishing

sin, not merely as a concomitant of justice, but

an effect. His will to punish it must proceed

from justice; not, primarily, according to the

common notion of justice, as it respects the

rights of another; therefore another notion of

it (as to him) to be sought. God's rights so una-

lienable, that he cannot quit them to his own

wrong as man can. Secondarily, according to

the other notion, his right to punish depends not

on his legal constitution, but that on it. That he

cannot altogether quit it, no detraction from

him. Justice, in a larger notion, doth further

oblige to insist upon recompense; viz. universal

justice, as especially it comprehends his holiness,

his wisdom. The fitness of God's methods here-

in not to be only contemplated by men, but an-

gels. In what sense punishments to be reckoned

debts. This matter summed up.

CHAP. VIII. The first head thus far insisted on,

that a sufficient recompense was necessary: the

second succeeds, that no less was sufficient than

that made by Emmanuel. Dishonour to have

insisted on less. What the divine estimate in

this matter was, his own word shows. His love

to offenders otherwise under restraint. Pro-

posed to consideration, 1. How great things

were to be remitted, the sins of all times, and

ages. Not from insufficiency unapplicable to

all sinners. Remission to be granted, by a uni-

versal law. 2. How great to be vouchsafed.

Which follows..

CHAP. IX. Concerning the gift or communication

of the Spirit. The Gospel the means of it. The

inseparable connexion hereof with the former, the

imparting of righteousness, for removing the guilt

of sin. In what sense the Holy Spirit of God is

said to be given, or communicated. What per-

sonal union signifies. How personal presence,

vital union, communicated influences, concern

the inquiry. In what respect the necessity assert-

ed of this communication. Since such fulness of

Spirit in Emmanuel, purposely for communica-

tion; how comes it to pass he, thereby, raises no

more such temples; the necessity of this com-

munication, for this purpose, represented two

ways: by showing, !. The he iloly Scripture

teaches that God doth give his Spirit, though

under distinct notions, only through Christ. 2.

That it was most reasonable, and therefore ne-

cessary it should be so. The doctrine of Scrip-

ture herein proposed under six heads.

CHAP. X. The first of the mentioned six heads insist-

ed on-That the spirit is given both as a Builder,

and as an Inhabitant of this temple. Scripture

testimony concerning the former of those, and the

latter. And for the sake of his death and suffer-

ings Anciently, the blessing of Abraham, and

his seed from age to age, upon this account.

More copiously and to other nations, when the

fulness of time was come. Christ's death hath

influence for these two purposes with much dif-

ference, to be afterwards explained. Colossians

i. 19, 20, 21. largely opened. A digression re-

lating thereto. The principal import of that text,

to show the dependence Christ's whole work of

reconciliation, both of God to us, and of us to

God, had upon his sacrifice on the cross. The

latter whereof is effected by his Spirit, obtained

by that sacrifice. Other texts to the same pur-

pose. Further noted, that the Spirit is expressly

said to be given by Christ, or in his name, &c.

Given for building or preparing a temple, by a

less certain, known rule..

CHAP. XI. The sixth head proposed before, now

insisted on. That for the purpose of inhabiting

this temple, already formed, the Spirit is given by

the Emmanuel, as a trustee. The Oeconomus,

or chief Steward of God's household. And by a

certain, known rule. Giving them, that are to

partake therein, the ground of a rightful claim

unto this great and most comprehensive gift.

Whereupon to be considered, The dueness,

amplitude, or comprehensiveness thereof. (1.)

The dueness of it. 1. By promise. 2. By this

promise, its having the form of a covenant, resti-

pulated on their part. 3. From their state of

sonship, as regenerate. Adopted. 4. From their

being to receive it by faith. (2.) Its ample ex-

tent, measured by the covenant, considered partly

in actu signato. In actu exercito. Infers recon-

ciliation, relation. The summary of the covenant

refers to it. The conclusion.

101

. . 106

A Calm and Sober Inquiry concerning the Possi-

bility of a Trinity in the Godhead, in a Letter to a

Person of worth; occasioned by the lately published

Considerations on the Explications on the Doctrine

of the Trinity, by Dr. Wallis, Dr. Sherlock, Dr.

S-th, Dr. Cudworth, &c. Together with certain

Letters, formerly written to the Reverend Dr. Wal-

lis. on the same subject.

A Letter to a Friend concerning a Postscript to

the Defence of Dr. Sherlock's Notion of the Trinity

in Unity, relating to the Calm and Sober Inquiry

upon the same subject.

A View of that part of the late Considerations ad-

dressed to H. H. about the Trinity, which concerns

the Sober Inquiry on that subject. In a Letter to the

former friend.

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136

151

. . 157

CHAP. II. A summary proposal of the doctrine

contained in this scripture. A distribution of it

into three distinct heads of discourse; viz. 1. The

qualified subject. 2. The nature. 3. The season

of the blessedness here spoken of. The first of

these taken into consideration, where the qualifi-

cation, righteousness, is treated of. About which

is shown, 1. What it is. 2. How it qualifies. . 194

CHAP. III. The nature of this blessedness pro-

pounded unto consideration, in the three ingre-

dients (here mentioned) whereof it consists. 1.

Vision of God's face. 2. Assimilation to him,

3. The satisfaction resulting thence. These pro-

pounded to be considered, 1. Absolutely and

singly, each by itself. 2. Relatively, in their

mutual respects to each other. The first of these,

Vision of God's face, discoursed of. 1. The ob-

ject. 2. The act.

CHAP. IV. The second ingredient into this bless-

edness considered, Assimilation to God, or his

glory imprest. Wherein it consists, discovered

in sundry propositions. The third ingredient,

The satisfaction and pleasure which results, sta-

ted and opened.

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201

CHAP. V. The relative consideration of these three

ingredients of the saints' blessedness; where it

is propounded to show particularly, 1. What

relation vision hath to assimilation. 2. What

both these have to satisfaction. The relation be-

tween the two former, inquired into. An entrance

upon the much larger discourse, what relation

and influence the two former have towards the

third. What vision of God's face or glory con-

tributes towards satisfaction, estimated from the

consideration, 1. Of the object of the glory to be

beheld; as 'tis divine, entire, permanent, appro-

priate. .

... 204

CHAP. VI. What the vision of God's face contri-

butes to the soul's satisfaction, estimated from

the consideration of the act of vision itself.

Wherein this pleasure surpasses that of sense. A

comparison pursued more at large, between this

intuition and discourse, between it and faith.

This intuition more absolutely considered: Its

characters, and what they contribute to the satis-

faction of the blessed soul: That it is, viz. effica-

cious, comprehensive, fixed, appropriate. . . 208

CHAP. VII. Wherein assimilation (the likeness or

glory of God impressed) contributes unto satis-

faction: where is particularly propounded to be

shown, What pleasure it involves, what it dis-

poses to: What it involves in the esse of it, what

in the cognosci. 1. The pleasure of being like

God discovered. 2. Showing concerning the

image of God (generally considered) that it is

the soul's health and soundness restored; that

it is a vital, an intimate, a connatural, a perfect

image..

.. 211

CHAP. VIII. The satisfaction carried in the glory

of God impressed, further shown by instances.

Certain particulars of this: impression instanced

in a dependent frame of spirit, subjection or self-

devoting, love, purity, liberty, tranquillity.

214

CHAP. IX. The pleasure arising from knowing or

considering ourselves to be like God: from con-

sidering it, 1. Absolutely, 2. Comparatively, or

respectively: To the former state of the soul,

To the state of lost souls, To its pattern, To the

way of accomplishment, To the soul's own ex-

pectations, To what it secures.

whereto it disposes, of union, communion. A

The pleasure

comparison of this righteousness, with this bless-

edness.

CHAP. X. The season of this satisfaction, which

is two-fold; at death, and at the resurrection.

The former spoken to; wherein is shown, That

this life is to the soul (even of a saint) but as a

sleep: That at death it awakes. As to the latter;

That there is a considerable accession to its hap-

piness at the resurrection.

CHAP. XI. An introduction to the use of the doc-

trine hitherto proposed. The use divided into

Inferences of truth, Rules of duty. 1. Infe-

rence, That blessedness consists not in any sen-

sual enjoyment. 2. Inference, The spirit of man

(since 'tis capable of so high a blessedness) is a

being of high excellency.

CHAP. XII. Inference 3. That a change of heart

is necessary to this blessedness. The pretences

of ungodly men, whereby they would avoid the

necessity of this change. Five considerations

proposed in order to the detecting the vanity of

such pretences. A particular discussion and re-

futation of those pretences.

CHAP. XIII. Fourth Inference. That the soul in

which such a change is wrought, restlessly pur-

sues this blessedness till it be attained. Fifth

Inference. That the knowing of God, and con-

formity to him, are satisfying things, and do now

in a degree satisfy, according to the measure

wherein they are attained. Sixth Inference, That

the love of God towards his people is great, that

hath designed for them so great, and even a satis-

fying good.

CHAP. XIV. 7. Inference. That since this bless-

edness is limited to a qualified subject, "I in

righteousness," the unrighteous are necessarily

left excluded. 8. Inference. That righteousness

is no vain thing, inasmuch as it hath so happy

an issue, and ends so well.

CHAP. XV. Two other inferences, from the con-

sideration of the season of this blessedness: The

former, that inasinuch as this blessedness is not

attained in this life, the present happiness of

saints must in a great part consist in hope. The

latter, that great is the wisdom and sagacity of

the righteous man, which waves a present tempo-

rary happiness, and chooses that which is distant

and future.

CHAP. XVI. The second general head of the im-

provement or use of the doctrine propounded

from the text, containing certain rules or prescrip-

tions of duty connatural thereto. 1. That we

settle in our minds the true notion of this blessed-

ness. 2. That we compare the temper of our

own spirits with it, and labour thence to discern

whether we may lay claim to it or no,

CHAP. XVII. Rule 3. Directing such as upon in-

quiry find, or see cause to suspect, a total aver-

sation in themselves to this blessedness, to be

speedy and restless in their endeavours to have

the temper of their spirits altered and made suit-

able to it. Doubts and objections concerning

the use of such endeavours, in such a case, an-

swered. Some considerations to enforce this di-

rection propounded and pressed.

CHAP. XVIII. Rule 4. Directing to the endea-

vour of a gradual improvement in such a dispo-

4

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235

238

240

244

sedness of spirit (as shall be found in any mea-

sure already attained) towards this blessedness.

That 'tis blessedness begun which disposes to the

consummate state of it. That we are therefore

to endeavour the daily increase of our present

knowledge of God, conformity to him, and the

satisfiedness of our spirits therein.

CHAP. XIX. Rule 5. Directing to raise our de-

sires above the actual or possible attainments of

this our present, and terminate them upon the fu-

ture consummate state of blessedness. The rule

explained and pressed by sundry considerations.

Rule 6. That we add to a desirous pursuit, a

joyful expectation of this blessedness, which is

pursued in certain subordinate directions.

CHAP. XX. The addition of two rules, that more

specially respect the yet future season of this

blessedness, after this life; viz. Rule 7. That we

patiently wait for it until death. Rule 8. That

we love not too much this present life.

The Vanity of this mortal life: or, of Man, con-

sidered in his present Mortal State.-Psalm lxxxix.

47, 48. Remember how short my time is: wherefore

hast thou made all men in vain.

liveth, and shall not see death? Shall he deliver his

What man is he that

soul from the hand of the grave? Selah.

A Discourse relating to the expectation of future

Blessedness.-Hebrews x. 36. For ye have need of

patience, that, after ye have done the will of God, ye

might receive the promise.

An Appendix, containing some memorial of Dr.

Henry Sampson, a late noted Physician in the

City of London.

The worthy Dr. Grew's Account of this his excel-

lent Brother-in-law.

A Discourse concerning the Redeemer's Dominion

over the Invisible World, and the entrance thereinto

by death. Some part whereof was preached on

occasion of the Death of John Hoghton, Esq. eldest

son of Sir Charles Hoghton, of Hoghton-Tower, in

the County of Lancaster, Baronet.-Rev. i. 18. And

have the keys of hell (hades or the unseen world) and

of death.

Of Thoughtfulness for the Morrow-Matt. vi. 34.

Take therefore no thought for the morrow:

morrow shall take thought for the things of itself.

for the

Sufficient for the day is the evil thereof.

An Appendix to the foregoing Discourse, concern-

ing the immoderate desire of knowing Things to

come.

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273

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303

305

306

328

423

The Carnality of Religious Contention, in Two.

Sermons, preached at the Merchants' Lecture, in

Broad Street.-Gal. v. 16. This I say then, Walk in

the Spirit, and ye shall not fulfil the lust of the flesh.. 457

A Sermon concerning Union among Protestants:

a Discourse answering the following Question,

"What may most hopefully be attempted to allay

animosities among Protestants,that our Divisions may

not be our Ruin ?"-Col. ii. 2. That their hearts might

be comforted, being knit together in love, and unto all

riches of the full assurance of understanding, to the ac-

knowledgment of the mystery of God, and of the Father,

and of Christ.

Of Charity in reference to other Men's Sina.-

1 Cor. xiii. 6. Rejoiceth not in iniquity. . .

The right Use of that argument in Prayer, from the

Name of God; on behalf of a People that profess it.

-Jer. xiv. 21. Do not abhor us for thy name's sake.

The Office and Work of the Holy Spirit, in every

age, with reference to Particular Persons: consider-

ed in several Sermons, on John iii. 6. That which is

bora of the flesh is flesh; and that which is born of the

Spirit is spirit; and Gal. v. 25. If we live in the Spi-

rit, let us also walk in the Spirit.

.

The Obligations from Nature and Revelation to

Family Religion and Worship, represented and

pressed in Six Sermons; from Josh. xxiv. 15. But

for me and my house, we will serve the Lord.

The Vanity of a Formal Profession of Religion,
considered in Eight Sermons, on Titus i. 16. They
profess that they know God; but in his works they deny
him, being abominable, and disobedient, and unto every
good work reprobate.

The Love of God and our Brother, considered in
Seventeen Sermons, on 1 John iv. 20. He that loveth
nat his brother whom he hath seen, how can he love
God whom he hath not seen? Preached at a weekly
morning Lecture at Cordwainer's Hall, in the year
1676.

THIRTEEN SERMONS ON VARIOUS SUBJECTS.

SERM. I. Times and Seasons reserved in the Fa-
ther's own power.-Acts i. 7. And he said unto
them, It is not for you to know the times or the sea-
sons, which the Father hath put in his own power.
SERM. II. Believers troubled, yet not distressed.
-2 Cor. iv. 8. We are troubled on every side,
yet not distressed.

SERM. III. Wherein afflictions are to be accounted
joyful.-James i. 2. My brethren, count it all joy
when ye fall into divers temptations.
SERM. IV. The Improvement of Afflictions desi-
red.-1 Peter v. 10. But the God of all grace,
who hath called us into his eternal glory by Christ
Jesus, after that ye have suffered awhile, make you
perfect, stablish, strengthen, settle you.
SERM. V. The Sin and Consequence of vexing the
Holy Spirit.-Isa. Ixiii. 10. But they rebelled,
and vered his Holy Spirit: therefore he was turn-
ed to be their enemy, and he fought against them.
SERM. VI. Obedience to be united with hearing
the Word.-James i. 22. But be ye doers of the
word, and not hearers only, deceiving your own
selves.

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484

SERM. VII. The Parable of the Unjust Judge.-
Luke xviii. 1-8. And he spake a parable unto
them to this end, that men ought always to pray,
and not to faint; saying, There was in a city a
judge, which feared not God, neither regarded
man: and there was a widow in that city; and she
came unto him, saying, Avenge me of mine adver-
sary. And he would not for a while; but afterward
he said within himself, Though I fear not God,
nor regard man; yet because this widow troubleth
me, I will avenge her, lest by her continual coming
she weary me. And the Lord said, Hear what the
unjust judge saith. And shall not God avenge his
own elect, which cry day and night unto him,
though he bear long with them? I tell you that
he will avenge them speedily. Nevertheless when
the Son of man cometh, shall he find faith on the
earth?

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491

503

562

608

629

650

701

705

708

713

717

II. They to whom the Gospel is hid, are lost souls.

Six Sermons, from 2 Cor. iv. 3. But if our Gos-

pel be hid, it is hid to them that are lost.

III. On Hope. Fourteen Sermons, from Rom. viii.

24. For we are saved by hope; but hope that is

seen is not hope for what a man seeth, why doth he

800

yet hope for?

IV. Friendship with God. Ten Sermons, from

James ii. 23. And the scripture was fulfilled

which saith, Abraham believed God, and it was im-

puted unto him for righteousness: and he was call-

ed the friend of God.

V. On Regeneration. Thirteen Sermons, from 1

John v. 1. Whosoever believeth that Jesus is the

Christ is born of God: and every one that loveth

him that begat, loveth him also that is begotten of

him.

A Sermon directing what we are to do, after a strict

Inquiry, whether or no we truly love God.-John v.

42. But I know you, that ye have not the love of God

in you.

A Sermon on the Thanksgiving-day, Dec. 2, 1697.

-Psalm xxix. 1. The Lord will bless his people with

851

882

922

925

Rom. x111. 4. For he is the minister of God to thee for

good.

A Two-fold Discourse. I. Of Man's Enmity

against God. II. Of Reconciliation between God
and Man.-Col. i. 21. And you, that were sometime
alienated and enemies in your mind by wicked works,
yet now hath he reconciled.

A Sermon preached on the Fifth of November,
1703.-Col. i. 13. Who hath delivered us from the
power of darkness, and hath translated us into the king-
dom of his dear Son.

FUNERAL SERMONS.

A Sermon on the much-lamented Death of that

reverend and worthy Servant of Christ, Mr. Ri-

chard Adams, M. A. sometime Fellow of Brazen-

nose College in Oxford, afterwards Minister of

St. Mildred, Bread-street, London, more lately

Pastor of a Congregation in Southwark, who de-

ceased Feb. 7, 1697-8.-Phil. i. 23. Having a

desire to depart, and to be with Christ; which is

far better.

A Funeral Sermon for that excellent Minister of

Christ, the truly Rev. William Bates, D. D. who

deceased July 14, 1699.-John xi. 16. Then

said Thomas, which is called Didymus, unto his

fellow-disciples, Let us also go, that we may die

with him.

A Funeral Sermon for that very reverend and most

laborious Servant of Christ, in the Work of the

Ministry, Mr. Matthew Mead, who deceased

Oct. 16, 1699.-1 Tim. iv. 16. Thou shalt both
save thyself and them that hear thee.

A Funeral Sermon for that faithful, learned, and
most worthy Minister of the Gospel, the Rev.
Peter Vink, B. D. who deceased Sept. 6, 1702.
-Acts v. 20. Go, stand and speak in the temple
to the people all the words of this life.
A Funeral Sermon for Mrs. Esther Sampson.-
Luke xiii. 16. And ought not this woman, being
a daughter of Abraham, whom Satun hath bound,
lo, these eighteen years, be loosed from this bond on
the sabbath day?

A Discourse relating to the much-lamented Death
and solemn Funeral of Queen Mary.-Heb. xii.
23. And to the spirits of just men made perfect.
A Funeral Sermon on the Death of Mrs. Margaret
Baxter.-2 Cor. v. 8. We are confident, I say, and
willing rather to be absent from the body, and to
be present with the Lord.

PART I. containing,

I. An Introduction, proving the Necessity of their
being taught, in Two Lectures, on Heb. v. 12.
Ye have need that one teach you again, which be
the first principles of the oracles of God.

II. The Existence of God, manifest from the Crea-

tion, in Four Lectures, on Rom. i. 20. For the

invisible things of him from the creation of the

world are clearly seen, being understood by the

things that are made, even his eternal power and

Godhead; so that they are without excuse.

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1069

1085

1091

1103

1133

1158

1177

III. God's Creation of Man, in Three Lectures, on

Gen. i. 27. So God created man in his own

image; in the image of God created he him..

IV. The Fall of the First Man, and the Fallen

State of Man, with the Death and Misery conse-

quent on each of them, in Fourteen Lectures, on

Rom. v. 12. Wherefore, as by one man sin enter-

ed into the world, and death by sin; and so death

passed upon all men, for that all have sinned.. 1192

V. The Justice and Righteousness of God vindica-

ted, as to all Men's coming into the World with

depraved Natures, in Eight Lectures, on Psalm

li. 4, 5. Against thee, thee only, have I sinned,

and done this evil in thy sight: that thou mightest

be justified when thou speakest, and be clear when

thou judgest. Behold, I was shapen in iniquity;

and in sin did my mother conceive me.

VI. The General and Special Grace of God, in

order to the Recovery of Apostate Souls, in Three

Lectures, on Luke ii. 14. Good will towards