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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 but infer, that it is a great, though common mistake with some readers, to think, that written åiscoursus 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.
To conclude; 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 shall be much better pleased than to be an author of some account in the opinion of the greatest critic.
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 Wole 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. Tim. ii. 5. HERE is one Mediator between God and man, even the Man John xiv. 6.
Christ Jesus. —No man cometh unto the Father but by him.i Jobniv. 14. The Father sent the Son to be the Saviour of the world. To seek Luke xix. 1o. and to save that which was lost.. -That we might live through him. 1 Jobn iv. 9. --That the World through him might be saved.- -That believing we John iii. 17. might have life through his name. That whosoever believeth in him, Fon xx. 31.
should not perish, but have everlasting life.--Eternal life is the gift Fobr. iii, 15. of God through Jesus Christ our Lord. - Who is the captain of our 1 Yobu v. II. 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.. Aas iv. 12. The just thall live by Faith *, Rom. i. 17 ; Gal. iii: 11; Hebe x. 38.
From the LITURGY (Оffice for the Sick.)
ART. XI. Of the Juftification of Man.
Chrif by FAITH, and not for our own WORKs cr deservings. Wherefore, that we are justified by Faith only, is a most wholesome doctrine, and very full of comfort; as more largely is expressed in the Homily of Juftification.
ART. XII. Of good Works, ALÈEIT that good Works, which are the fruits of FAITH, and follow after Justification, cana not put away our lins, and endure the severity of God's judgments; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; info. much that by them a lively Faith may be as evidently known, as a tree discerned by the fruit.
ART. XIII. Of Works before Juftification. WORKs done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God; forasmuch as ibey Spring rat of Faith in Jesus Chrift
ART. XVII. Of obtaining eternal Salvation only by ibe name of Christ. They also are to be had accursed, that presume to say, that every man shall be saved by the law or seat which he profeseth, so that he be diligent to frame his life according to that law, and the light of nature. For Holy Scripture duth set out unto us on'y the name of Jesus CHRIST, whereby que miff be savedo
From ibe HOMIL Y intitled,
fore faith St. Paul, wirbour faiib it is not only not possible to please Ged; but whatjeerver work is done without fairk, it is fin, ard dead before God. Let no man therefore reckon upon his grot works before his FAITH, because where there is no Faith, there can be no good works.--If a heathen clothe the naked, 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 fruit. less 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 work, what build
ing That is (lays a celebrated Divine) even the just hall nur live, that is, BE SAVED, with. out it,
ing loever we make. So the virtues of Arengib, wisdom, čemperance, and jufice, are all referred unto this same FAITH; for without ibis Faith we have not obem, but only the names and foadows of them. Thus you shall find many, which have not the true Faith, that are not of the Alock of Chrift; and yet, in appearance, they fourish in good works of mercy: you fhall 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, This 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 them 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 shew a man, that by Faith wirbout works lived, and came to heaven; but wirbour Faith rever men bad life. The thief that was crucified, when Christ suffered, did BELIEVE only, and the most merciful God justified 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 faved him, but Works by tbemselves never justified any man.—Whereby you may perceive, that neither Faith without works, (having opportunity thereto), nor works without FAITH, can avail to everlasting life.
From Bishop WILKINS. Otwithstanding all that can be said of natural religion (i. e, of principles and duties merely
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 aflitance, and by the aflurance 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 Jefus; and by him alone expect to find acceptance with God. Nat. Religion, Book 2. Cbap. 9.
From Archbishop TILLOTSON.
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 divine justice, 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. "HE Doctor, after baving very clearly described the excellencies of the moral duties, assures usa 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 frequently 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.
From Dr. EDWARDS. 'HE Author of the (OLD) Wbcle Duty of Man has omitted that GREAT Part of Man's
duty, which contains the knowledge of the Principles of Religion. 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 belb these: - And I further ask, Does not a man's whole duty consist of these two things, nangels that which he ought to knew, and that which he ought to practise? No man that understands dis nature of the christian religion will deny this, and consequently ibat book is very lame and perfeét, because it spends itself altogether in one of those parts of christianity only, and is not com cerned for the aber. 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 Dury 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 Aibens, and their auditors were all infidels. We see the bad effects of ibis on more accounts than one : The conftant infisting on nothing but morality hath lately inspired men's heads with this notion, that rea Dealed religion is of little conlideration and worth ; and this haib been cne great occafion of DIISM.
-Since so many preachers have confined their discourses, as to the main, to morality, there has been less succels in preaching than ever. There is plenty enough of excellent discourses, wherein the nature of all moral Duties is set forth; but, notwithitanding all this, there never wis lots morality in men's lives and actions : which shews that there is something of a higher nature wanting, and that the bare inculcating of moral duties and virtuous living is not sufficient to men's lives and practices. Įbe Preacher, Vol. 1. pages 49, 73, 81,
From Dr. GIBSON, tbe late Bishop of London.
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 jurt tense of their obligations to the performance of moral duties; yet it is allo true, that the main end of his coming was to establish a new covenant with mankind, founded upon new terms and new promites; to sew us a new way of obtaining forgiveness of fin, and reconciliation to God, and eternal bappine's; 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, those, by which cbriflianiry stands distinguished from all other religions, and chriftians are raised to far higber 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 excelencies of be Cbrifiian religion, and by the knowledge and practice of which, more efpeciwlis, every christian is intitled to the blessings and privileges of the gospel covenant. Firs Cbarge to kis Clergy, p. 19.
But it, after God has made so full and clear a revelatioa 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 Chriit is their wbale duty, and so excuse theintelves fron the observation of the moral law; and others will affirm that the obfervation of the moral low is jufficieri, and so will forego the benefit of Christ's rede' nption ; if fome will contend that Christ has done all, and others that he has done nothing; to buih 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 persons fent and inlpired by God. The gospel account is as full and exprefs as words can make it; on
one hand, that fullb 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 obtaining it. Second Pajt. Letter, page 63. 8vo Edit.
From Dr. WILSON, Ibe late Bijbcp of SODOR and Man.
lead a religious life, by arguments purely moral, or on account of worldly inconveniencies.
“You'll ruin your reputation, your health, your eítate ; you'll ditoblige your friends." On the other hand, " Virtue is its own reward: how honourable is it to be just to 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 faid, which only regards this world. But who can be so hardy as to flight eternal ruin ; or to defyise his power, and his displeasure, who can destroy both body and soul in hell? Ibe irke Chrißian Merbod of Educating Children, page 26.
By the KING's Authority, This Day is published,
A SYSTEM of
MORAL and EVANGELICAL.
Contifting of the following Heads : Oor Duty: towards God.
Between Friend and Friend. Of 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. Submission to God.
Our Duty towards Ourselves, Of inward Purity.
Oft religious Meditation, Of Heavenly-Mindedness.
Or Humility. O pulilic and private Prajer.
Ofthe 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 Juftre in general.
Of the Government of the whole Man. Of rejative Juftice.
Of Mortification. Be:ween Prince and Subject.
Of Seir-Denial. Beiween Paftor and Pesile.
OF Regencration. Buiween Huuband and Wic.
Of abstaining from evil Appearance. Between Master and Servant.
Of the Detire of Righteousness. By the Rev. THOMAS STACKHOUSE, A. M. late Vicar of Beenham, in Berks.
Having been lately attacked (though from a very obscure and undiscerning S
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 the OLD Duty of Man was wrote and published, from Sif
William Dugdale's History of St. Paul's (old catbedral, wbicb was deftroyed by ibe fire of Loridon, 1666;) wbicb may affia sbe reader in forming a judgment of tbe intention tbe Autho® bad in writing ibe OLD Duty of Man, and sending it inio ibe world witb ibe original Irontispiece ; in wbicb is represented be soldiers driving tbe clergy out of that calbedra!, * &c. II. Sume observations upon obe several Frontispieces and Title-pages wbicb several of the firit editions of ibe Old Duiy of Man bave appeared with. III. An Extract from some of ibe Prayers at the end of sbar Bcok, in support of tbefe obfervations.
From Sir William Dugdale †. 1. HE influence of a predominant party in that parliament, begun at Weftminster the
cal principles, took away the life of the most prudent and loyal E. of Sirafford, lord-lieutenant c 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 Festablished, 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 utter fubversion of tbe religion by law established, 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. i meril, for the abolifhing of bishops, deans, and chapters, &c. in pursuance of their solemn League rand Covenant with the Scots.-- 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 para 6 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 : out 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 of the said parliameni, Apr. 23, Anno 1645:- For the better disposal of the timber, so employ
ed for scaffolds, and otherwise (the fabric being tben repairing] much of it was tawed up in the • church, pits being digged for that purpose, in several places thereof; even where some 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 soldiers; and part of the choir, with the reit 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 side ealt. • wards; where, for the advantage of the before specified doctor Burgess (as I have hea:d) who had • an assignation out of the lands of this church, of 405 l. per ann. for a lecture, there were week
ly fermons, unto which divers citizens, with some others, did usually refort.'-Sir William then recites that prophetic expression, which the reverend Hooker I long fince made :-" And for fear "left coveroufness alone pould linger out the time too mucb, and not be able to make bavock of tbe “ Louse of God, wirb ibat expedition wbicb obe mortal enemy ibereof did vehemently wip; bebarts " by some incbantments so deeply bewitched religion itself, as 10 make it in ibe end an earneft soliciser, ” and an eloquent persuader of facrilege; urging confidently, ibat ibe very beft service, which meni “ of power can do to Cbrifl, s, wirbout any more ceremony, to swrep all, and to leave :be cburce as « bare, as in sbe day it was firf born; and sbal ibey wbicb endowed churcbes wirb lands, poisoned “ religion, &c. - In a word, ibat io give unto God, is error: reformation of error, to take from sbe "eburcb, tbar wbich 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-quarter for coldiers during the whole time of the late usurpation.'
See Dr. Edevards's and the bishop of London's testimonies, on pages ix. and x.
+ Sir William, who lived in Eboje simes, is 'n this day ettes ned an author of moderation and the greatest veracity:
1 The ripa:P:76 St. Paul's cathedral. * Eccl. Polit. B. p. 5. 432. N. 79.