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PART the SECOND.
Concerning Man's Duty towards his Neighbour.
CHA P. IX. SUNDAY IX.
CHA P. XIII. SUNDAY XIII.
portion, page 365.
PART the THIRD.
Concerning Man's Duty towards himself.
V. Of Humility or Humbleness of Mind, page 374. VI. Of Selfconceit, page 377. VII. Of Pride and Paffion, page 378. VIII. Of Meekness; it prevents rafb Judgment, immoderate Refentments, and Hatred, promotes Reconciliation and good Neighbourhood, &c. page 380.
1. Of Chriftian Prudence, page 386. II. Its Ufe, page 388. III. Of Confideration and Inconfideration, page 390. IV. Of Chriftian Contentment, Covetousness, Murmuring, Ambition, Discontent, page 392. V. Of Diligence, page 397. VI. Of Temptations, page 399. VII. Of Watchfulness, page 400. VIII. Of Idleness and Industry, page 402.
CHA P. XVI. SUNDAY XVI.
I. Of Zeal, page 405. II. Of Chastity and Debauchery, page 408. III. How to overcome unchafte Temptations, filthy Thoughts, Words and Looks, page 409. IV. How to preserve Chastity, page 411. V. Of Temperance in Meat and Drink, page 414. VI. Of Intemperance, it admits of no Excufe, page 415. VII. How to be overcome, page 418. VIII. Of the Ufe of Time, page 419. IX. Of Modefty in Apparel, page 423. X. Of Excess in Apparel, page 425. XI. Of Drefs or putting on of Apparel, page 426.
CHA P. XVII. SUNDAY XVII.
I. Of Fortitude, Patience, and Impatience, page 429. II. Of Selfdenial, page 436. III. Of final Repentance, or Preparation for Death. Difregard of the World, Refignation, Truft in God, &c. page 437. IV. Of Death; its Time, page 443. V. Advantages, page 445. VI. Influence on us, page 449. VII. How to Number our Days, page 450. VIII. And compofe the Mind for Death, page 452. IX. Of the Shortness of Life, and its Improvement, page 453. X. Of the Middle State, page 456. XI. Of the Dangers of a mifpent Life, page 457. XII. We can die but once, page 458. XIII. Of the Fear of Death, page 459. XIV. How to be remedied, page 461. XV. In what Christian Perfection confifts, page 462.
NEW Whole Duty of Man.
1. What we are taught by Natural and Revealed Religion. II. The great branches of our duty to God and man. III. Our duty to God. IV. Of faith. V. The promifes. VI. Of hope. VII. Of prefumption. VIII. Of defpair. IX. Love of God. X. Of fear; and XI. Trust in God.
HE light of nature discovers to us the being of a God, and fo much of his infinite perfection, as to teach us that he is all good, and hateth every thing that is evil that he loveth those that avoid the evil and chufe the good, and will with fevere juftice punish the evil doers. So that the light of nature fearcheth out the goodness and juftice of God; man's duty and fubjection to his creator; and difpofes us to receive the perfect will of the Almighty.
This is called natural religion, which all men might know, and fhould be obliged unto by the mere principles of reafon, improved by confideration and experience, without the help of revelation. And they who live by it fhall also be judged by it, their consciences accufing or else excufing one another. But
Of natural religion.
The dimness of this is much cleared up by revealed religion, or that method by which God makes himfelf or his will known to mankind, over and above what he hath made known to us by the light of nature, in fuch a manner and in fuch inftances, that all our B
Of revealed religion.
own reasonings could never have attained unto. Not that hereby God did mean to put out any part of that natural light, which he had fet up in our fouls; but to give greater light unto men. And therefore the poffibility of revealed religion is evident from the nature of God, and the capacities of men, as well as from that proof which is produced to fatisfy us concerning a miffion from God.
An infinite being that created our fouls capable of knowing him and loving him, can never want power Is reasonable to communicate farther light to our minds, and make brighter discoveries of his will and pleafure: and man thus made after his own image can use those talents he is endowed with, both in receiving and delivering the matter of the revelation, especially when it offers itself in a manner suitable to those talents. And when fuch things are difcovered as by prophecy, which none but God could reveal; and fuch things done as by miracles, which none but an almighty, at least a power more than human, could effect; we are as fure fuch evidences are proofs of a fupernatural revelation, as we are that the creation of the world is a demonstration of the being of a God. Now this is a matter fo evident, that it hath been generally believed among all mankind, even among the heathens who were deftitute of true revelations and the consent of all nations, that there is fuch a principle as infpiration in the world, doth make it plain, that it carries no oppofition to natural light, that God fhould reveal his mind by fome particular perfons to the world: forafmuch as the great ignorance and corruption of human nature, and that mifery and guilt which mankind had contracted, made it both neceflary and expedient for man. For though natural light ascertains the being of a deity, and fhews us how reasonable it is to pay our adorations to that power that created and preferves us; yet it does not fufficiently direct us in the way and manner of performing it: and though it gives us fome hopes of pardon upon our repentance, from the neral notion of God's goodness; yet it prefcribes us no certain method for the obtaining our reconciliation. So that Revealed religion was neceffary both to relieve Why neceffary. the wants of men in a natural state, and to recover