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least liable to offend any; and after this Caution first observ’d, it was but natural to make choice chiefly of those Discourses which were latest compos’d, and best liked by the Author..
I shall only beg leave to add my publick and unfeign’d Acknowledgments for this kind and seasonable Instance of your Goodness, equally agreeable and obliging to me, whether it fow'd from a particular Regard to the dear Deceas’d, or from a charitable and compassionate Dispofition to the Fatherless and Widow, and am,
Your much obliged, and
moft obedient, humble Servant,
Not that we are fufficient of ourfelves to think any
thing, as of ourselves, but aur Sufficiency is of God.
gious Truth. .
Objections, arising from the Time and Manner of
For by Grace are je faved, through Faith.
An Enquiry into the Nature of Faith. --- how distinguish'd from the other Acts of the
Mind, by which Truth is perceived. --- supposes a foreign Produce. --- Our Stock of Knowledge without it would be
very scanty. .. ---ịts Influence in Matters Human.
........ in Matters Divine, An Enquiry into the Nature of Virtue. Virtue a sincere Endeavour to know, and do,
what is fittest and best to be done... The Agreement betwixt the Objects of Faith
and the Rules of Practice. · The Result of this Agreement, -.
...DISCOURSE III. . A Fondness for Worldly Esteem a great Hin-. O d rance to religious Truths. : ; 'sc. John. y. 4. How can ye believe, who receive Honour one of ano
ther, and seek not the Honour which cometh from God only The Desire of receiving Honour, &c. a Hin
drance in religious Truths. . . The Principle of Self-Preservation extends itself sto a Desire of receiving the Approbation of the
Society we belong to. The Honours, &c. of Society esteem'd as so many
Evidences of our own Excellency. iš To be hated and contemned by it one of the
greatest Punishments. ; The Abuse of this Principle, which is natural,
and, under proper Directions, extremely useful, productive of the worst Consequences...
How to prevent this.
vine Motives. : : : Worldly Honour should be directed by this Rule, Especially in this Place, viz. University of Oxford.
DISCOURSE IV... :- The Nature and Danger of Hypocrisy.
Luke xii. 1. . In the mean time, when there were gatbered toges
ther an innumerable Company of People, info· much that they trod upon one another, he began to
Say to his Disciples, First of all, beware ye of the
Leaven of the Pharisees, which is Hypocrisy. :The Jews not more remarkably or fcandalously
wicked at our Lord's Appearance than other
Men. What is meant by Hypocrisy. The Characters of it in the New Testament. Hypocrisy compar'd to Leaven on account of its
1. Its secret and insensible Influence. 2. Its puffing and elating the Mass it works in. This had tinctured the whole Jewish Nation. ... spread itself among Christians. Motives against Hypocrisy.", It makes all outward religious Observances great
Immoralities. - . Is the greatest Obstruction to all true Religion. Is at the same time a weak and foolish Disguise. The best of Men have nevertheless Reason to beware of it.
Matth. xvi. 24.
come after me, let him deny bimself. Self-Denial a reasonable Duty. The Exercise of it made difficult by Self-Love. Self-Denial consider'd as a Duty Man is oblig'd to
in a State of Solitude. The Rule here easy and obvious enough. Self-Denial consider'd as a Duty in Society. Here more difficult. The principal Mistakes, with regard to this Duty,
The prired out pressions of
1. from the Poffeffions of this World. 2. from the Pride of Life. 3. from sensual Lufts. Self-Denial confider'd as a Duty with regard to
God. This implies a full Submiffion in all the Afflictions
that may befall us. Not unreasonable to endure Afflictions in Prospect of a future Recompence.
DISCOURSE VI. The Duty and Delight of shewing Mercy, efpe
cially to the Stranger.
Exod. xxii. 19. Also thou fhalt not oppress a Stranger; for ye Remowe
the Heart of a Stranger, feeing ye were Strangers
in the Land of Egypt. Mercy spoken of in Scripture as the chief Perfection of our Nature.