The general out-breaking of human corruptin in all individuals.XX11. The univerfal ove wing of it in all nations. Five objections csered.--xx111. Some ftriking proofs of this depravity in the general propenfity of mankind to vatn, irrational, or cruel diverfions: and-xX1V. In the univerfality, of the most ridiculous, impious, inhuman, and diabolical fins.xxv. The aggravating circumstances attending the display of this corruption.-XXV1. The many ineffectual endea vours to ftem its torrent.-XXV11. The obftinate refiftance it makes to divine grace in the unconverted,-XXV111. The amazing struggles of good men with it.-xxix. The teftimony of the Heathens and Deifts concerning it and after all-xxx. The prepofterous conceit which the unconverted have of their own goodness.

FOURTH PAR T.

Man is confidered as an inhabitant of the Chrif tian world; and his fallen ftate is further proved by fix fcriptural Arguments, introduced by a fhort demonftration of the authenticity of the Scriptures, and by a little attack upon the amazing CREDULITY of Deifts. The heads of thefe arguments are, -XxX1. The impoffibility that fallen, corrupt Adam, fhould have had an upright, innocent pofterity: with answers to fome capital objections, -XXX11. The fpirituality and feverity of God's

law,

law, which the unrenewed man continually breaks:
and-xxx:11. Our strong propensity to unbelief,
the most deftructive of all fins according to the
gospel.-XxX1V. The abfurdity of the Chriftian
Religion with respect to infants, and strict mora-
lifts: xxxv. The harshness and cruelty of Chrift's
fundamental doctrines; and xxxv1. The extrava-
gance of the grand article of the Chriftian Faith;
if mankind are not in a corrupt and loft eftate.

FIFTH PAR T.

The Doctrine of Man's fall being established by
Juch a variety of Arguments: first, a few natural
inferences are added: fecondly, various fatal
confequences attending the ignorance of our loft
eftate: thirdly, the unspeakable advantages arising
from the right knowledge of it.

The whole is concluded with an ADDRESS to the

Jerious Reader, who enquires what he must do to be,
Javed. And with an APPENDIX, concerning the
evangelical harmony, that fubfifts between living
Faith, and loving Obedience.

INTRODUCTION.

Ν

INTRODUCTION.

IN religious matters we cafily run into extremes.

Nothing is more common than to fee people embracing one error, under the plaufible pretence of avoiding another.

Many, through fear of infidelity, during the night of ignorance and ftorm of paffion, run against the wild rocks of superstition and enthufiafm; and frequently do it with fuch force that they make fhipwreck of the faith, and have little of godliness left, except a few broken pieces of its form.

Numbers, to fhun that fatal error, fteer quite a contrary course fuppofing themselves guided by the compafs of Reafon, when they only fol low that of Prejudice, with equal violence they dafh their fpeculative brains against the oppofite rocks of Deism and prophaneness and fondly congratulate themselves on escaping the shelves of Fanaticism, whilft the leaky bark of their hopes is ready to fink, and that of their morals, is perhaps funk already. Thus, both equally

overa

overlook fober, rational, heart-felt Piety, that lies between those wide and dangerous extremes.

To point out the happy medium which they have miffed, and call them back to the narrow path, where Reafon and Revelation walk hand in hand, is the design of thefe sheets. May the Father of Lights fo fhine upon the Reader's mind, that he may clearly difcover Truth, ant notwithstanding the feverity of her aspect, prefer her to the most soothing Error!

If the Reader is one of those who affect to be the warm votaries of Reason, he is intreated to be a close-thinker, as well as a free thinker; and with careful attention to confider Reafon's dictates, before he concludes, that they agree with his favourite fentiments. He has, no doubt, too much candour, not to grant fo equitable a request ; too much justice, to fet afide Matter of Fact; and too much good fenfe, to difregard an Appeal to Common Senfe.

Should he incline to the oppofite extreme, and cry down our rational powers; he is defired to remember, Right Reafon, which is that which I appeal to, is a ray of the light that enlightens every man who comes into the world; and a beam of the eternal Logos, the glorious Sun of Righteousness.

God, far from blaming a proper use of the noble faculty, by which we are chiefly distinguished from brutes, graciously invites us to the exercife

of it: Come now, fays he, and let us reafon together. Jefus commends the unjust steward, for reasoning better upon his wrong, than the children of light, upon their right principles. Samuel defires the Ifraelites to ftand ftill, that he may REASON with them before the Lord. St. Peter charges believers to give an answer to every one, that afketh them a REASON of their hope. And St. Paul, who reafoned fo conclufively himself, intimates, that wicked men are UNREASONABLE and declares, that a total dedication of ourselves to God is our REASONABLE fervice. And while he challenges the vain difputers of this world, who would make jefts pafs for proofs; invectives for arguments, and sophistry for reason: he charges Titus to use, not merely found speech; but, (as the original also means) SOUND REASON, that he who is of the contrary part may be ashamed.

Let us then, following his advice and example, pay a due regard both to Reason and Revelation So fhall we, according to his candid direction, break the fhackles of prejudice; prove all things, and, by divine grace, hold fast that which is good.

AN