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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 baven where they would be. O that men would therefore praise 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 be 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 shall withstand him; and a threefold cord is not quickly broken.

p. 107

SERM. IX. The Folly and Danger of not being righteous enough.

ECCLES. vii. 16. Be not righteous over-much, neither makethyfelf over-wife: why shouldst thou destroy thyself? p. 123 SERM. X. A Prefervative against unfettled Notions, and want of Principles, in regard to Righteoufnels and Chriftian Perfection. Being a more particular Answer 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.

ISAIAH liv. 5.

For thy Maker is thy husband.

p. 171

SERM. XIII. The Potter and the Clay.

JER. xviii. 1-6. The word which came to Jeremiah from the Lord, faying, Arife and go down to the potter's houfe, and there I will caufe thee to hear my words. Then I went down to the potter's boufe, and behold, he wrought a work on the wheels.


And the vel that he made of clay was marred in the hands of the potter, fo he 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, fo are ye in mine hand, O house of Ifrael.

SERM. XIV. The Lord our Righteoufnefs.

JER. xxiii. 6. The Lord our righteousness.

p. 197

p. 216

*SERM. XV. The Righteoufness of Chrift an everlafting Righteousness.

DAN. ix. 24. And to bring in everlasting righteoufnefs. p. 235

SERM. XVI. The Obfervation of the Birth of Chrift, the Duty of all Chriftians; or the true Way of keeping Christmas.

MATTHEW i. 21. And she shall bring forth a fon, and thou fhalt call his name Jesus: for he shall Jave his people from their fins.

The Temptation of Christ.

P. 251

* SERM. XVII. MATT. iv. I-11. 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.

MATT. v. 34. But I fay unto you, Swear not at all. p. 276


Chrift the Support of the Tempted.

MATT. vi. 13.

Lead us not into temptation.

P, 287


Worldly Business no Plea for the Neglect of

MATT. viii. 22. Let the dead bury their dead.

p. 299

SERM. XXI. Chrift the only Reft for the Weary and Heavy Laden.

MATT. xi. 28. Come unto me, all ye that are weary and heavy laden, and I will give you reft.

p. 308 SERM. XXII. The Folly and Danger of parting with Chrift for the Pleasures and Profits of Life.

MATT. viii. 23, to the End. And when be was entered into a fhip, his difciples followed him, &c.

p. 319


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 shall not enter into the kingdom of heaven.

SERM. XXIV. What think ye of Chrift?

P. 336

MATT. xxii. 42.

What think ye of Christ?


The wife and foolish Virgins.

P. 353

MATT. XXV. 13. Watch therefore, for ye know neither the day nor the bour in which the Son of man cometh.

SERM. XXVI. The Eternity of Hell-Torments.

P. 373.

Matt. xxv. 46. These shall go away into everlasting punishment.


Blind Bartimeus.

P. 392

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 Jefus in the way.

SERM. XXVIII. Directions how to hear Sermons.

P. 404

LUKE viii. 18. Take heed, therefore, how ye bear. p. 418

SERM. XXIX. The Extent and Reasonableness of SelfDenial.

LUKE ix. 23. And he faid unto them all, If any man will come after me, let him deny himself.

*SERM. XXX. Chrift's Transfiguration.

P. 428

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.

p. 440

SERM. XXXI. The Care of the Soul urged as the one thing needful.

LUKE X, 42. But one thing is needful.

p. 456



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 shall bruife thy Head, and thou shalt bruife bis 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 chriftianity, in one fenfe, 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, Gop 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 himfelf was manifefted in flefh, and came and tabernacled amongst us.

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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 himself. 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 studied to all eternity.

In the preceding chapter he had given us a full account, how God spoke the world into being; and especially 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 God created he him." Mofes remarkably repeats these words, that we might take particular notice of our divine Original, Never was fo much expreffed in fo few words: None but a man inspired 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 perish, 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


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