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SERM. VII. Thankfulness for Mercies received, a neceffary Duty. A Farewel Sermon, preached on board the Whitaker, at Anchor near Savannah, in Georgia, Sunday, May 17, 1738.
PSALM cvii. 30, 31. Then are they glad, because they are at reft, and fo he bringeth them unto the haven where they would be. O that men would therefore praife the Lord for his goodness, and declare the wonders that he doeth for the children of men!
P. 94. SERM. VIII. The Neceffity and Benefits of Religious Society.
ECCLES. iv. 9, 10, 11, 12. Two are better than one, because they have a good reward for their labour. For if they fall, the one will lift up his fellow: but woe be to him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat; but how can one be warm alone? And if one prevail against him, two fhall withstand him; and a threefold cord is not quickly broken.
SERM. IX. The Folly and Danger of not being righteous
ECCLES. vii. 16. Be not righteous over-much, neither make thyfelf over-wife: why shouldst thou destroy thyself? p. 123 SERM. X. A Prefervative against unfettled Notions, and want of Principles, in regard to Righteoufnefs and Chriftian Perfection. Being a more particular Anfwer to Doctor Trapp's four Sermons upon the fame Text.
ECCLES. vii. 16. Be not righteous over-much, neither make thyfelf over-wife: why shouldst thou destroy thyself? P. 143 SERM. XI. The Benefits of an early Piety. Preached at Bow Church, London, before the Religious Societies. ECCLES. xii, 1. Remember now thy Creator in the days of thy youth.
SERM. XII. Chrift the Believer's Hufband.
JER. xviii. 1-6. The word which came to Jeremiah from the
And the vel that he made of clay was marred in the hands of the potter, fo be made it again another veffel, as feemed good to the potter to make it. Then the word of the Lord came to me, faying, O houfe of Ifrael, cannot I do with you as this potter? faith the Lord. Behold, as the clay is in the potter's hand, so are ye in mine hand, O boufe of Ifrael.
SERM. XIV. The Lord our Righteousness.
SERM. XV. The Righteoufnefs of Chrift an everlafting
DAN. ix. 24. And to bring in everlasting righteoufnefs. p. 235
MATTHEW i. 21. And she fhall bring forth a fon, and thou
* SERM. XVII.
The Temptation of Christ.
MATT. iv. I-II. Then was Jefus led up of the fpirit into the wilderness, to be tempted of the devil, &c.
p. 262 SERM. XVIII. The Heinous Sin of profane Curfing and Swearing.
But I fay unto you, Swear not at all. p. 276
MATT. v. 34.
Chrift the Support of the Tempted.
SERM. XX. Worldly Business no Plea for the Neglect of
MATT. viii. 22. Let the dead bury their dead.
SERM. XXI. Chrift the only Reft for the Weary and
MATT. xi. 28. Come unto me, all ye that are weary and heavy
MATT. viii. 23, to the End. And when he was entered into a fhip, his difciples followed him, &c.
SERM. XXIII. Marks of a True Converfion.
MATT. xviii. 3. Verily, I fay unto you, except ye be converted, and become as little children, ye fhall not enter into the kingdom of heaven.
MATT. xxii. 42.
The wife and foolish Virgins.
Watch therefore, for ye know neither the day nor the hour in which the Son of man cometh.
SERM. XXVI. The Eternity of Hell-Torments.
What think ye of Chrift?
MARK X. 52. And Jefus faid unto him, Go thy way; thy faith hath made thee whole. And immediately he received his fight, and followed fefus in the way. P. 404
Directions how to hear Sermons. LUKE viii. 18. Take heed, therefore, how ye bear. P. 418 SERM. XXIX. The Extent and Reasonablenefs of SelfDenial.
LUKE ix. 23. And he faid unto them all, If any man will come after me, let him deny himself. P. 428
* SERM. XXX. Chrift's Transfiguration.
LUKE ix. 28-36. And it came to pass about an eight days after thefe fayings, he took Peter and John and James, and went up into a mountain to pray, &c.
SERM. XXXI. The Care of the Soul urged as the one
LUKE X. 42. But one thing is needful.
The Seed of the Woman, and the Seed of the Serpent.
GENESIS iii. 15.
And I will put Enmity between thee and the Woman, and between thy Seed and her Seed; it fhall bruife thy Head, and thou shalt bruife his Heel.
N reading to you these words, I may addrefs you in the language of the holy angels to the fhepherds, that were watching their flocks by night; "Behold, I bring you glad tidings of great joy." For this is the first promise that was made of a Saviour to the apoftate race of Adam. We generally look for CHRIST only in the New Teftament; but christianity, in one sense, is very near as old as the creation. It is wonderful to obferve how gradually GOD revealed his Son to mankind. He began with the promife in the text, and this the elect lived upon, till the time of Abraham. To him, GOD made further difcoveries of his eternal council concerning man's redemption. Afterwards, at fundry times, and in divers manners, GoD fpoke to the fathers by the prophets, till at length the LORD JESUS himself was manifested in flefh, and came and tabernacled amongst us.
This first promife muft certainly be but dark to our first parents, in comparison of that great light which we enjoy : And yet, dark as it was, we may affure ourselves they built upon it their hopes of everlasting falvation, and by that faith were faved.
How they came to stand in need of this promife, and what is the extent and meaning of it, I intend, God willing, to make the fubject-matter of your prefent meditation.
The fall of man is written in too legible characters not to be understood: Thofe that deny it, by their denying, prove it. The very heathens confeffed, and bewailed it: They could fee the ftreams of corruption running through the whole race of mankind, but could not trace them to the fountain-head. Before God gave a revelation of his Son, man was a riddle to himfelf. And Mofes unfolds more, in this one chapter (out of which the text is taken) than all mankind could have been capable of finding out of themfelves, though they had ftudied to all eternity.
In the preceding chapter he had given us a full account, how Gop fpoke the world into being; and efpecially how he formed man of the duft of the earth, and breathed into him the breath of life, fo that he became a living foul. A council of the Trinity was called concerning the formation of this lovely creature. The refult of that council was, "Let us make man in our image, after our likeness. So GOD created man in his own image, in the image of Gop created he him." Mofes remarkably repeats thefe words, that we might take particular notice of our divine Original. Never was fo much expreffed in fo few words: None but a man infpired could have done fo. But it is remarkable, that though Mofes mentions our being made in the image of GOD, yet he mentions it but twice, and that in a tranfient manner; as though he would have faid, "man was made in honour, God made "him upright, in the image of GOD, male and female * created he them.' But man fo foon fell, and became like the beafts that perifh, nay, like the devil himself, that it is fcarce worth mentioning."
How foon man fell after he was created, is not told us; and therefore, to fix any time, is to be wife above what is written. And, I think, they who fuppofe that man fell the