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 flow'd from a particular Regard to the dear Deceas’d, or from a charitable and compassionate Disposition to the Fatherless and Widow,

A.

TABLE of Contents.

DISCOURSE I.

The Insufficiency of Human Reason.

2 Cor. iii. 5.

Not that we are fufficient of ourfelves to think any

thing, as of ourselves, but our Sufficiency is of God.

The Sufficiency of Reafon sately advanced
--- as capable of discerning all moral and reli-

gious Truth,

--- as supported with Evidence equal to that of

Sense,

The Falsity of these Pofitions proved

- from the History of Mankind in all Ages.

- from our own Knowledge and Experience.

: -- from the very Writings of these Men in fa-

vour of Sincerity:

Objections, arising from the Time and Manner of

Revelation, answerd.

The Arrogance and Impiety of these Objections

DISCOURSE II.

The necessary Agreement of Faith and Virtue.

Ephes, ü. 8.

For by Grace are ye feved, through Faith.

Faith lately declar'd to be neither Virtue nor Vice.

An

.

An Enquiry into the Nature of Faith.

how diftinguith'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. its 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-

drance to religious Truths.
*;';c

- 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
- to a Delire 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.is
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

How to prevent this.
In vain to alledge the Difficulties of doing it.
Our Affections should be chiefly influenced by Di-

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 gathered together an innumerable Company of People, infomuch 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

Qualities. 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.

DISCOURSE V.
The Nature and Advantage of Self-Denial.

Matth. xvi. 24.
Then said Jesus unto bis Disciples, If any Man will

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 obligʻd 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,

pointed out
1. from the Poffeflions of this World.
2. from the Pride of Life.
3. from sensual Lufts.
Self-Denial consider'd as a Duty with regard to

God.
This implies a full Submission in all the Afflictions

that may befall us.
Not unreasonable to endure Amictions in Prospect
of a future Recompence.

DISCOURSE VI.
The Duty and Delight of shewing Mercy, efpe-

cially to the Stranger.

Exod. xxiii. 19.
Also thou falt not oppress a Stranger; for ye know

the Heart of a Stranger, seeing ye were Strangers

in the Land of Egypt. Mercy spoken of in Scripture as the chief Perfection of our Nature.

The