Winthrop, John, 1714-1779. Papers of John and Hannah Winthrop, 1728-1789. Abstracts of sermons preached at Harvard College, 1728-1729. HUM 9 Box 1, Harvard University Archives.

Professor Winthrop's Abstracts of Sermons at Harvard. 1728-9.

John Winthrop's Book August 1728 Ex Domo

1. Sacrament Day. Cambridge Sept. 1 A.M. 1728 Text. By Mr. Appleton from Cant. 12. Whilst the King Sitteth at his Table, my Spikenard sendeth forth the Smell thereof. These words have already on this occasion been spoken to the two first Doctrines from them explained & proved, I proceed now Doct.3to the third Doctrine, viz. That when X the King Sitteth at his table, & affords his Special presence there, the Graces of the Saints are drawn forth into a very delightful Exercise. This Doctrine affords two Propositions, viz. Pro.1That when X affords his Special presence at his table to his Saints, their Graces will be Drawn forth into a lively Exercise. Particularly 1. Their Penitence for Sin will be put into a lively Exercise. 2. The Grace of Faith will be put into a lively Exercise, when X vouchsakes his gracious Presence with his Saints at his Table. 3. The Grace of Love will be put into a vigorous Exercise by X at his Table. 4. When X is present at his Table holy Purposes & Resolutions are strengthened. I would observe 1. All the Saints who enjoy Xs spiritual presence at his Table have not their Graces drawn forth equally into Exercises. 2. Sometimes the Exercise of the Graces of the Saints are more perceived afterwards than at the very Time of Communion. It will be proper to Q. enquire, How the King sitting at his Table causeth the Spikenard to send forth the smell thereof, or how Xs spiritual Presence at his Table puts the Graces of Believers into Exercise. A. By communicating the influences of his gracious Spirit to those with whom his is pleased to sit at his Table.

2 Pro. 2. The Graces of the Saints being thus drawn forth into Exercise by the Spirituall Presence of Christ at his Table are very pleasant Delightfull to God, to others, [?] to the Believers themselves. Religious duties go [off?] [very?] heavily even to the Saints themselves, when they find their Graces are not in Exercise.

Improvement. use 1. What a blessed thing is it to have X sitting with us at his Table. YX dont sit at his Table, the Ordinance will signify nothing. 2. Here [?] have a good Rule to judge by whether X has vouchsafed to sit with us at his Table by considering whether our Graces have been in Exercise of that time [on?] [?]. 3. Many from what we have heard may have reason to [learn?] that they have not enjoyed X's preference at his Table, Since they sit unconcerned, [stupid?] there. 4. We learn when our Attendance on Ordinances is acceptable [&?] pleasing to God, viz. When our Graces are put into Exercise by X's Spiritual Presences there. 5. When we find our Graces drawn forth at any Ordinance we must attribute it to X's gracious Presence. 6. Hence we learn wt it is that makes X's Table desireable, viz. his gracious Presence there. To Conclude, Let us all be concerned that we may have X to sit with us at his Table, [&?] so to have our Graces put into a lively Exercise, [&?] let us be earnestly praying for his Presence at his Table, [&?] Cleanse our Hearts & Hands, that so we may be welcome Guests at this Royale feast. Cambridge Sept. 1st P.M. 1728. Sabbath - day 2. Text. By Mr. Gilman from 8. Mark 36. For what shall it profit a man if he gain the whole world, & lose his own soul.2 Doct. Our immortall Souls are of such inconceivable worth & value, that all the most valuable enjoyment of time can no ways countervail the loss of the same. Prop 1. Our immortall Souls are of inconceivable worht & value. Pro. 2. The enjoyments of time are inconsiderable trifles in comparison of the Eternall welfare oof the Souls.

3. 1. Earthly Pleasures cannot countervail the Loss of the Soul. 2. The enjoyments of time are unsatisfying, whereas the joys of Heaven are satisfactory. 3. The enjoyments of time are fading, short-liv'd, & transitory, whereas the joys of heaven are everlasting. 4. Temporal Pleasure bears no proportion to an Eternity of Misery.

Improvements Use.1. Is the Soul so precious, then see the unspeakable evil of Sin, which lends directly to the Ruin of it. 2. Is the Soul of such unspeakable worth & Excellency, hence see how great a Charge they have lying on them, who are to take Care of Souls. 3. The more any Soul is polluted with Sin, the more unlike it is to its Maker. 4. Is the Soul so excellent, hence its employments should be suitable to its Capacities. 5. Are our Souls of Such worth, how should we withstand the temptations of Satan, who Strives to win them. 6. Are our Souls of Such value how should we love X who loved them from eternal Ruin by giving himself a Ransom for them. 7. Is the future happiness of the Soul of such worth & value, hence we See they are the [?] men, who have secured their own everlasting happiness.

3. Cambridge Sept. 8. A.M. 1728. D. Dominico By MM Text. [Champney?] from 2 Tim. 3..5. Having a form of Godliness but denying the power of the [?]. 2.1. Wt is meant by a form of Godliness? A. It is a bare pretence or verbal profession, or declaration of Religion, without regarding or obeying the rules of it. 2.2. Wt is meant by the power of Godliness? A. It is the Life of Religion, & is quite the reverse of a form of Godliness. The power of Godliness is true & unfeigned Religion. 2.3. Wt is it to deny the power of Godliness? A. It is to live contrary to our profession of Religion. Doct. Men may make high professions of Xtianity, when indeed they are not true Xtians.

4. The [Pharisees ?] had only a form of Godliness, & yet they were zelaous, 1. In giving alms to the poor. 2. In praying. 3. In gaining [Proselytes ?] to their Religion. 4. In fasting & humilitation. Application. Ref.1. Let u be cautious lest we mistake a form off odliness for the power of it in our selves or others. 2. We learn the importance of our being [?] we seem to be. 3. Let us not rest in a bareform of Godliness, but strive to have the power of it. Let us earnestly pray for the Love of God above all other things. Cambridge Sept. 15. A.M. 1728. D.D. 4. Text By Mr. Appleton from 119 Psalm. 113. I hate vain [tho'ts] but thy law do I love. By the law of God we are to understand his Precepts, Promises, & threatenings, as they are revealed in his Word. Doct. We must hate vain thoughts, but muse love the Law of God. Prop. 1. We must hate vain tho'ts. 2.1. Wt. tho'ts may be said to be vain? A.1. Absolutely sinful & wicked tho'ts. A.2. Erroneous tho'ts. A.3. All impertinent tho'ts. A.4. All unseasonable thot's. Wt. remains, I shall leave to another Opportunity. Cambridge Sept. 15th. P.M. 1728. D.D [?] to before. 5. Text. By Mr. Appleton from 6. Gal. 3. For if a man think himself to be Something, when indeed he is nothing Doct. Those who think themselves Something, when they are nothing, greatly deceive themselves. Prop.1. Men are apt to think themselves Something, when they are nothing. Prop. 2. Such as thus think themselves to be Something, when they are nothing, greatly deceive themselves. I Shall endeavour to show how dangerous it is thus to deceive ourselves. 1. Such a deceiving ourselves as this is very dangerous as it lulls men asleep in [?] & Security. 2. As it hinders our applying to ourselves those reproofs yt. belong to us. 3. As it is a means of mens being off their guard, &, so more apt to fall into & live in Sin. 4. As hereby men are lead oftentimes to esteem those as good deed & to acceptable to God, [?] are hypocritical & very offensive to to him. 5. As all the methods yt. are used for the Conversion & Salvation of Sinners are not likely to have yt. Effect upon these Sinners as upon who know wt. manners of persons they are. Application Use. 1. Hence we Learnthe folly of those that think themselves to be Something, when they are nothing. To know our selves is one of the highest points of wisdom. 2. We have all of us reason to fear that this is our Case in Some measure. 3. Let us all beware of deceiving ouselves by thinking we are Something when indeed we are nothing. [Dir.t ?] 1. Consider you can't deceive God in this matter, altho' you may deceive yourselves. 2. Our own high tho'ts of our selves can't at all help or mend our condition 3. You make your case more difficult than every by imagining you are in a state of GRace when you are not. Directions [Dir.t ?] We must be very [zealous ?] over ouselves in this matter. 2. We must be much in the strict & impartiall Examination of ourselves. 3. Let us earnestly Seek to God that he would discover to us it there be any way of wickednes in us. Spoken to before. Cambridge Sept. 29th. A.M. 1728 D.D. Text. By Mr. Appleton from 119 Psalm. 113. I hate vain thots, but thy Law do I love. Doct. That we must hate vain thots, but must love the Divine law Prop1 We must hate, vain thots 2.1. Wt. thots may be said to be vain thots? This enquiry hath been already spoken to.

2.2. Wt is intended by our hating vain thots. A.1 We must know that there is a multitude of vain thots lodged within us. 2. We must be Sensible yt it is a sinful thing to indulge vain thots. 3. Such vain thots must be a grief unto us. 4. We must not allow them in ourselves 5. We must watch against them & do our utmost to Suppress them & get free from them. 2.3. Why should we have vain thots? [A. 1?] Because they are evil & hatefull in their own nature 2. Because God hates’em who observes & takes notice of em 3. Because they are the tokens of a vain heart, & serve further to corrupt & defile it. 4. Because they are apt to lead us into a vain Life & Conversation. 5. Because our hating vain thots is a very comfortable Evidence of our being in a state of Peace. 6. Because they hinder us from thinking of better things wch would be of much greater importance to us. 7. Because our hating of them is a necessary Condition of our Salvation. I shall conclude at present with desiring & advising every one of you to look into your hearts & feel how for you can say that you hate vain thots. 7. Cambridge Sept. 29th P.M. 1728 D.D