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fen discourses are always with us, and we may have recourse to them whenever we please, to recover what we have forgotten, to examine and satisfy ourselves in any thing we doubt of, and by leisurely searches and inquiries we may, by their assistance, attain to the knowledge of those sublime truths, which would otherwise be too hard for us.

And therefore I cannot bat infer, that it is a great, though common mistake with some readers, to think, that written discourses cannot have their due praise, but there must be a design of degrading and undervaluing preaching : but I trust I cannot be suspected of so invidious an insinuation, when I declare the following discourses are by no means intended to hinder any one's attendance on divine service, but are accommodated to the occasions of such as cannot be always present at the public worship; and to the use of families and private persons who religiously keep the fabbath, and endeavour to spend their leisure hours in the improvement of their christian knowledge. And those, who shall think fit to make use of them for such purposes, I hope, by God's blessing, will greatly benefit at least their children and fervants: and I trust they may be so far useful to themselves, as to bring to their remembrance the most necessary directions for their christian conduct in this life,

Toconclude; I am but little concerned for those censures the men I have been speaking of may pass upon this performance; because the design of it, with well-disposed minds, will excuse for many imperfections; and if I can but in any degree promote a sense of religion, or a due respect for its ministers, where they are wanting, or contribute to the improvement of them, where they are already entertained, I Thall be much better pleased than to be an author of some account in the opinion of the greatest critic.

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TESTI.

From Scripture, the Liturgy, Articles, Homilies, and Writings of several Learned and Pious Bishops, &c.

of the CHURCH OF ENGLAND.

P R O V I N G That the Old Whole Duty of Man was very improperly so called, and has

been dangerously received under that Title ; because the ARTICLES of the Christian Faith are intirely omitted in that Book; and, without Faith in those Articles, the most diligent Practice of the Duties, there treated of by that Author, is not sufficient to secure a Christian his eternal Salvation,

From SCRIPTURE. 1 Tim. ii. 5. THERE is one Mediator between God and man, even the Man Fobu xiv. 6. 1 Christ Jesus. —No man cometh unto the Father but by him.i fobniv. 14. The Father sent the Son to be the Saviour of the world. To seek Luke xix. 10. and to save that which was loit. That we might live through him, 1 Yohn iv. 9.

That the World through him might be saved. That believing we Foon ii. 13. might have life through his name. That whosoever believeth in him, Yobu xx. 31. should not perish, but have everlasting life.-- Eternal life is the gift Foba iii. 15. of God through Jesus Christ our Lord. Who is the captain of our 1 Yobn y, JI. salvation. ---Neither is there salvation in any other; for there is none Heb. ii. 10. other name under heaven given among men whereby we must be saved, AEls iv. 12. The just shall live by Faith*, Rom. i. 17; Gal. iii. 11 ; Heb. x. 38.

From the LITURGY (Оffice for tbe Sick.) THERE is none other name under heaven given to man, in whom and through whom thou I mayest receive bealth and salvation, but only in the name of our Lord and Saviour Jesus Christ,

From the Tbirry-nine ARTICLES OF RELIGION,

ART. XI. Of the Yuftification of Man. WW E are accounted righteous before God, only for the merit of our Lord and Saviour Jesus

✓ Chrift by Faith, and not for our own WORKS or deservings. Wherefore, that we are justified by FAITH only, is a most wholesome doctrine, and very full of comfort; as more largely is exprefled in the homily of Juftification.

ART. XII. Of good Works, ALBEIT that good Works, which are the fruits of FAITH, and follow after Justification, cannot put away our sins, and endure the severity of God's judgments; yet are they pleasing and acceptable to God in CHRIST, and do spring out neceíTarily of a true and lively Faith; infomuch that by them a lively FAITH may be as evidently known, as a tree discerned by the fruit,

ART. XIII. Of Works before Iuftification. WORKs done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God; forasmuch as they spring niet of Faith in Jesus Christ

ART. XVIII. Of obtaining eternal Salvation only by the name of Cbriff. They also are to be had accurfed, that presume to say, that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. Por Holy Scripture duth set out unto us only the name of Jesus CHRIST, wbereby we must be saved.

From ibe HOMIL Y iztitled, Faith absolutely necessary to falvation, and 20 find acceptance of our works before God. TX 7 Ithout FAITH there can be no good work done accepted and pleasing to God. There.

fore faith St. Paul, wirbout faith it is not only not possible to please God; but whatfeever work is donwithout faiib, it is fini, ard dead before God. Let no man therefore reckon upon his good works before his Faith, because where there is no FAITH, there can be no good works.--If a heathen clothe the nakea, feed the hungry, and do such other like works; yet because he doth them not in Faith, for the honour and love of God, they are but dead, vain and fruitless works to him : because it must be FAITH alone ihat commendeth the work to God : and therefore, where the Faith of CHRIST is not the foundation, there is no good tvork, what build.

ing . That is (lays a celebrated Divine) even the just hhall not live, that is, BE SAVED, without it,

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ing loever we make. So the virtues of Arengib, wisdom, temperance, and justice, are all referred unto this same FAITH; for without this FAITH we have not tbem, but only the names and fadows of them. Thus you shall find many, which have not the true Faith, that are not of the flock of Chrift; and yet, in appearance, they flourish in good works of mercy: you shall find them full of pity, compassion, and given to justice, and yet for all that they have no fruit of their works : because the chief work is wanting, which chief work is FAITH, according to that declaration of CHRIST to the Jews, who asking him what they should do to work good works, he answered, Tbis is ibe work of God, to BELIEVE in bim wbom be bath sent. They who glitter and shine in good works without Faith in God, are like dead men, which have goodly and precious tombs, and yet it availeth thern nothing.--A man muit needs be nourished by good works; but firft he must have FAITH. He that doeth good deeds, yet without FAITH, he hath no life: I can fhew a man, that by FAITH wirbout works lived, and came to heaven; but wirbour FAITH never man bad life. The thief that was crucified, when Christ suffered, did BELIEVE only, and the most merciful God juftified him.-It is true, if he had lived and not regarded FAITH, and the works thereof, he should have lost his falvation again. But this is the effect that I say, that FAITH by itself saved him, but Works by tbemselves never justified any man.- Whereby you may perceive, that neither FAITR without works, (having opportunity thereto), nor works without FAITH, can avail to everlasting life.

From Bishop WILKINS. N TOtwithstanding all that can be said of natural religion (i. e, of principles and duties merely

I moral) it cannot be denied, but that in this dark and degenerate state into which mankind is sunk, there is a great want of a clearer light to discover our duty to us with greater certainty, and to put it beyond all doubt and dispute what is the good and acceptable will of God, and of a more powerful encouragement to the practice of our duty, by the promise of a supernatural aslift. ance, and by the assurance of a great and eternal reward. And all these defects are fully supplied by that clear and perfect revelation, which God hath made to the world by our blessed Saviour.And as we are Cbriftians, wbatever we do in word or deed, we must do all in tbe name of tbe Lord Fofus; and by him alone expect to find acceptance with God. Nat. Religion, Book 2. Cbap. 9.

From Archbishop TILLOTSON. M E N are to place all their hope and confidence of salvation in Jesus Christ the Son of

IV God; that is, to believe that, thro' the alone merit of his death and sufferings, God is reconciled to us : and that, only upon the account of the satisfaction which he hath made to di

vine juitice, we are restored to the favour of God, and our fins are pardoned to us, and we have ' a title to eternal life. Sermons, Vol. 3. page 466. Fol. Edit.

From Dr. SCOTT. THE Doctor, after baving very clearly described the excellencies of the moral duties, affures usm

The positive parts of religion are our duty as well as obose, and God by his sovereign autho. rity exacts them at our hands; and unless, when Jesus Christ hath been fufficiently proposed to us, we do fincerely believe in him-unless we strike covenant with him by baptism, and frequenta ly renew that covenant with the Lord's Jupper-unless we diligently attend on the public allemblies of his worship-- there is no pretence of morality will bear us out, when we appear before his dread tribunal, Cbrift. Life, Vol. 2. p. 86. 8vo Edit.

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From Dr. EDWARDS. H E Author of the SOLD] Wbcle Duty of Man has omitted that GREAT Part of Man's 1 duty, which contains the knowledge of the Principles of Religiou. H. Knowledge, p. 6.

I ask this question, does not the New Testament contain in it the doctrines and principles of Christianity, as well as the practical duties of it? and are we not obliged then to instruct people in berb these - And I further afk, Does not a man's whole duty confift of these two things, namely that which he ought to know, and that which he ought to practile? No man that understands to nature of the chriftian religion will deny this, and consequently ibat book is very lame and perfect, because it spends itself altogether in one of those parts of christianity only, and is not con cerned for the ciber. It must be acknowledged then, that this bock (the Old Whole Duty of Man] answers not its Title, but plainly contradicts it: for, whereas it pretends to treat of the WHOLE Duty of Mar, it puts us off with Half of it. It is verily a fault in too many, that their fermons are moral harangues generally; as if they were preaching at old Rome or Albens, and thcir auditors were all infidels, We see the bad effects of tbis on more accounts than onc: The conftant in fisting on nothing but morality hath lately inspired men's heads with this notion, that revealed religion is of little conlideration and worth ; and this barb been cne great occafidr. of DIISM. ,

Since so many preachers have confined their discourses, as to the main, to morality, there has been less succeis in preaching than ever. There is plenty enough of excellent díícourses, wherein the nature of all moral Duties is set forth; but, notwithstanding all this, there never Wis less morality in men's lives and actions : which shews that there is fomething of a higher nature wanting, and that the bare inculcating of moral duties and virtuous living is not sushicient to men's lives and practices. [be Preacher, Vol. 1. pages 49, 73, 81,

From

From Dr. GIBSON, ibe late Bifpop of London.
HO' it is true, that one end of Christ's coming was to correct the falle glosses and interpree.

tations of the moral law, and, in consequence thereof, one end of his instituting a ministry must be, to prevent the return of those abuses ; by keeping up in the minds of men a true notion of natural religion, and a jult sense of their obligations to the performance of moral duties; yet it is also true, that the main end of his coming was to establish a new covenant with mankind, founded upon new terms and new promises; to thew us a new way of obtaining forgiveness of fin, and reconciliation to God, and elernal bappiness ; and to prescribe rules of greater purity and boliness, by way of preparation for greater degrees of happiness and glory. These are, without doubt, the main ingredients of the gospel state, thole, by which cbriftianity stands distinguished from all other religions, and chrittians are raised to far higher hopes and far greater degrees of purity and perfection. In which views, it would seem strange, if a christian preacher (or writer) were to dwell only upon fucb dueres as are common to 'jews, Heatbent, and Cbriflians; and were not more especially obliged to dwell on and inculcate thole principles and doctrines, which are the diftin. guishing excellencies of be Cbrifian religion, and by the knowledge and practice of which, more efpeciwlis, every christian is intitied to the blessings and privileges of the gospel covenant. First Charge !0 bis Clergy, p. 19.

But it, after God bas made fo full and clear a revelation in what way and upon what terms he will save us (I say, if after this) men will resolve to be their own guides, and refuse to be saved in the way that he has appointed ; this is at their own peril. If some will believe, that trusting in Christ is their whole duty, and so excuse theintelves from the observation of the moral law; and others will affirm that the oblervation of the moral law is jufficiens, and so will forego the benefit of Christ's rede nption; if fore will contend that Christ has done ali, and others that he has done nothing; to both these it is sufficient to say, that they are very vain and presumptuous in setting up the opinion and imagination of weak and fallible men, against the infallible testimony of perions fent and inspired by God. The gospel account is as full and express as words can make it; on one hand, that faib in Christ is the foundation of a christian's title to heaven, and on the other hand, that repentance and good works are neceflary conditions of obtainirz it. Second Pajt. Lerrer, page 63. 8vo Edit.

From Dr. WILSON, ibe late Bijaop of SODOR and MAN. O N E cannot but wonder at those who do hope to persuade people to forsake their fins and

lead a religious life, by arguments purely moral, or on account of worldly inconveniencies. 3: “You'll ruin your reputation, your health, your citate ; you'll disoblige your friends." On the other hand, “ l'irtye is its own reward: how honourable is it to be just one's word, and true in one's dealings ! How unwortly a rutional man to live a beast !"

One may very well question whether any man, ever since the fall of Adam, was converted by arguments of this nature. Alas! our corrupt hearts will easily get over every thing that can be laid, which only regards this world. But who can be so hardy as to light cernal ruin ; or to despise his power, and his displeasure, who can destroy both body and soul in hell? I be irke Chrißian Merbod of Educating Children, page 26.

By the KING's Authority, This Day is published,
Neatly printed in One Volume Octavo, Price 4 s. 6d.

A SYSTEM of
· PRACTICAL DU TI E S,

MORAL and EVANGELICA L.

Consisting of the following Heads : Oor Duty: towards God.

| Between Friend and Friend. 0; Delight in God.

Of Mercy in general. Of Fearing God.

Of Mercy to Men's Souls. Of Trusting in God.

Of Mercy to Men's Bodies. Submifiion to God.

Our Duty towards Ourselves, Of inward Purity.

Of religious Meditation, Of Heavenly-Mindedness.

Or Humility. Oi pulilic and private Prajer.

Of the Government ofour Pasions and Affections, Of Praise and Thanksgiving.

Of Meekness. Of Duty towards our Neighbour.

Oi Contentment. Of loving Enemies.

Of the Government of the Tongue. of luit ce in general.

Of the Government of the whole Man. Orreiative Juftice.

Of Mortification. Be:ween Prince and Subject.

Of Seir-Denial. Between Paftor and Perle

Of Regeneration. Buiween Huband and Whic.

Or abstaining from evil Appearance. Between Maiter and Servant.

1 l of the Defire of Righteousness. By the Rev. Thomas STACKHOUSE, A, M, late Vicar of Beenham, in Berkse

Having been lately attacked (though from a very obscure and undiscernings

quarter) for endeavouring to misrepresent the OLD Duty of Man, in our Title-page and Preface; we request the candid reader's indulgence, for inserting (ex abundanti) the few following extracts from it, &c. which, we prefume, will for ever acquit us of having entertained any such intentions..

The CONTENTS. 1. An account of tbe times in wbicb tbe OLD Duty of Man was wrote and published, from Sif

William Dugdale's Hiftory of St. Paul's Cold cathedral, wbicb was destroyed by be fire óc London, 1666;) wbicb may alig be reader in forming a judgment of ibe intention ebe Autho bad in writing ibe OLD Duty of Man, and sending it inio ide world wirb obe original Frone si spiece ; in wbicb is represented be soldiers driving obe clergy out of that calbedra!, * &c. IÍ. Sume observations upon be several Frontispieces and Title-pages wbicb several of the first editions of obe Old Duty of Man bave appeared with. III. An Extract from some of ibe Prayers at ibe end of bat Bcok, in support of tbefe obfervations.

From Sir William Dugdale t. 1. THE influence of a predominant party in that parliament, begun at Westminster the -. 1'3d of November, Anno 1640, which being tainted with puritanical and anti-monarchi

cal principles, took away the life of the most prudent and loyal E. of Sirafford, lord-lieutenant s of Ireland, and imprisoned (and afterwards beheaded) the most reverend archbishop of Canterbury, 6 notwithstanding all specious pretences of loyalty to the king, maintenance of religion as by law s established, and privileges of parliament. By their beginnings, it was plainly discerned by the • most judicious men, what afterwards was accomplished by the grand contrivers in that unhappy • convention, that is to say, ibe ulter fubverfion of tbe religion by law establifbed, and extirpation

of monarcbic government; whereby no other could be expected than the profanation of all places

of God's public worship, destruction of monuments in churches, and defacing whatsoever was • beautiful and ornamental therein. In Oftober 1642, the flames of our civil diffenfions, to the • astonishment of the whole world, breaking violently out, there was not only an unhappy pe. . riod put to this glorious | work; but by the votes in both houses made in the late long-parlia. meril, for the abolishing of bishops, deans, and chapters, &c. in pursuance of their solemn League

and Covenant with the Scois. - And Marcb the 12th, 1643, the houses and revenues belong. • ing to the dean and chapter of this cathedral, were seized on, by order likewise of the said par.

liament; together with all money, goods, and materials, bought, or given, and brought into ! any place, for repairing or furnishing of this church, or appertaining thereto, in whole hands « foever : put of the profits thereof, it being ordered, that doctor Cornelius Burgess (one of the af. * sembly of divines, constituted by authority of the same long-parliament) should receive 4001. 'per ann, and the deanry of Paul's for his habitation : all which was confirmed by an ordinance 1 of the said parliament, 'Apr. 23, Anno 1645.-For the better disposal of the timber, so employ

ed for scaffolds, and otherwile (the fabric being tben repairing] much of it was awed up in the • church, pits being digged for that purpose, in several places thereof; even where fome reverend • bishops, and other persons of quality, lay interred. Since which time, the body of the church « was frequently converted to a borse-quarter for foldiers; and part of the choir, with the rest of the « building eastward from it, by a new partition-wall, made of brick in Anno 1649, disposed of for • a preaching-place, and the entrance into it, at the uppermost window on the north fide east• wards; where, for the advantage of the before specified doctor Burgess (as I have heard) who had ? an assignation out of the lands of this church, of 400l. per ann. for a lecture, there were weck• ly sermons, unto which divers citizens, with some others, did usually resort.'-Sir William then recites that prophetic expression, which the reverend Hooker I long fince made :-" And for fear « left covercamels alone would linger out ibe time too mucb, and not be able to make bavock of be touse of Ged, wirb ibat expedition wbicb be mortal enemy ibereof did vebemently wip; be barbo " by come in baniments so deeply bewitcbed religion itself, as 10 makc it in obe end an earneft soliciter,

and an eloquent persuader of facrilege; urging confidently, ibat ibe very befservice, which mem of power can do to Cbrif, is, witbout any more ceremony, 10 wrep all, and to leave :be course as « bare, as in sbe day i was first born; and bar bey wbicb endowed churcbes wirb lands, poisoned religion, &c. - In a word, ibat to give unto God, is error : reformation of error, to take from the ** cburcb, tbar wbicb ibe blindness of former ages did unwisely give, &c." Then Sir William adds, In which lamentable condition it lay for divers years, being made a borse-quarier for Loldiers during the whole time of the late usurpation.'

The

See Dr. Edwvardi's and the bishop of London's teftimonies, on pages ix, and x.

Sec the old Frontispiccc, page xii. + Sir William, who lived in boje simes, is no this day efteçmed an author of moderation and the greatest veracity:

1 The repairing St. Paul's cathedral. 1 Eccl. Polit. B. p. g. 432. N, 79.

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