and Crown in the Poultry. In TWO VOLUMES. 1.DIfcourfes concerning the Being and Natural Perfections of God, in which that first Principle of Religion, the Existence of the Deity, is prov'd, from the Frame of the material World, from the animal and rational Life, and from human Intelligence and Morality. And the Divine Attributes of Spirituality, Unity, Eternity, Im. menfity, Omnipotence, Omnifcience, and infinite Wifdom, are explain'd. VOL. II. contains, - Difcourfes concerning the Perfections of God; in which his Holiness, Goodness, and other moral Attributes, are explained and proved; the Foundations of true Religion, confifting in the Fear and Love of God, in Obedience to, and Truft in him, are illuftrated, and established. By John Abernethy, M. A. 2. The Chriftian Oratory; or, the ordinary and extraordinary Devotion of the Clofet. Difplay'd under the following Heads, viz. The Place of Retirement, and the Work to be done there. Of Reading the Scriptures, and of Meditation. Of Self-Examination, and of Prayer, and the Time of Retirement. The Duty of fecret Worship prov'd. Of Fafting, Thanksgiving, and ejaculatory Prayer. Of joining in Publick Prayer. Of the Unity of the Church. Of the Exaltation of Chrift. Of receiving Evil as well as Good at the Hand of the Lord. Of Charity. By Benjamin Bennet. In two Volumes Octavo, the third Edition of the first Volume, Price 6 s. The fecond Edition of the Second, Price 4s. They may be had separate. 3. Ten Sermons on the Power and Grace of Christ, and on the Evidence of his glorious Gofpel. Preach'd at Northampton, by P. Doddridge, D. D. The second Edition with Additions. 4. Three Letters to a Deift. 1. Demanding his Warrant for eating of Fiefh. 2. Reprefenting his want of much useful Knowledge. 3. Arguing the unexceptionable Integrity of the Great Founder of the Chriftian Inftitution, and his immediate Accomplices. 5. Inquiries concerning the State and Occonomy of the Angelical Worlds. 6. Zeal a Virtue: or a Difcourfe concerning facred Zeal. These three by John Reynolds. 7. The Primitive Doctrine of Chrift's Divinity; or a Specimen of a full View of the Ante-Nicene Doctrine, in an Eflay on Irenæus. Wherein all the decifive Paffages are collected and methodized: The Senfe of difputed Expreffions enquired into and determin'd: The Principles into which his Reafonings are refolv'd, extracted, and improv'd, for clearing up his Scheme; and his Confiftency with himself is demonftrated. By John Alexander. 8. A new Effay on Civil Power in Things facred; or an Enquiry after an establifh'd Religion confiftent with the juft Liberties of Mankind, and practicable under every Form of Civil Government. And all Things whatsoever ye would that Men should do to you, do ye even fo to them. Matth. vii. 12. 9. A Vindication of the Scripture-Doctrine of original Sin, from Mr. John Taylor's free and candid Examination of it. Price Is. 6d. 10. A new and full Method of fettling the Canonical Authority of the New Teftament. Wherein all the an tient Teftimonies concerning this Argument are produced; the feveral Apocryphal Books which have been thought Canonical by any Writers collected, with an English Tranflation of each of them; together with a particular Proof that none of them were ever admitted into the Canon, and a full Answer to those who have endeavour'd to recommend them as fuch. In three Volumes bound in two, with Alphabetical Indexes. II. A Vindication of the former Part of St. Matthew's Gofpel, from Mr. Whifton's Charge of Diflocations; or an Attempt to prove that the prefent Greek Copies of that Gofpel, are in the fame Order, wherein they were originally written by that Evangelift. In which are contain❜d many Things relating to the Harmony and Hiftory of the four Gofpels. These two by Jerem. Jones. 12. Some Thoughts concerning the Proofs of a future State from Reafon. By the late learned Mr. Henry Grove. REMARKS on a late Pamphlet, entitled, Christianity not founded on Argument, &c. LETTER II. I SIR, T is a fatisfaction to me, that my former Letter was not difpleafing to you; in which, in obedience to your Commands, I communicated to you fome Remarks that occurred to me upon the Pamphlet that has made so much noise, Chrifo Stianity not founded on Argument. In that Letter, after having made fome general Remarks on the Nature and Tendency of this Pamphlet, I applied my felf particularly to confider the firft Part of it; in which the Author propofes to fhew, that "Reafon or the Intellectual Faculty could not poffibly, both from its own "Nature and that of Religion, be the Principle "intended by God to lead us into a true Faith." Or, in other Words, for this is evidently his Meaning, that God never intended we fhould make use of our Reafon or Intellectual Faculty in believing, or that our Faith fhould be founded upon any Evidence that might convince the Understanding. Lett. II. B In In the fuccceding Parts of his Pamphlet, he propofes to prove the fame thing from Scripture, and to fhew what is the true Principle of Faith that is there affigned. The first thing he offers from Scripture to fhew that Faith has nothing to do with the Understanding, or as he expreffes it, p. 35. that no Appeal to the Understanding was ever made or intended, is drawn from thofe Expreffions, " left they should "understand with their Hearts- -their foolifh "Heart was darkned-Purified their Hearts by "Faith" which Expreffions, he obferves, are applicable with no Propriety to the Intellectual Faculty, but are evidently defcriptive of the Will only * But a very moderate Acquaintance with the facred Writings may fatisfy any Man, that the Heart is in Scripture-Language often put for the Understanding or Intellectual Faculty. And as to the particular Paflages referred to by this Writer, that Phrase of understanding with the Heart cannot be understood fo as to exclude the intellectual Faculty, but neceffarily fuppofes it. And when it is faid of the Heathens, that their foolish Heart was darkned, it is plain this is defigned to fignify, that their Understanding was darkned, and had not a just Knowledge and Difcernment of Things; tho' it is there alfo fuppofed, that the Depravity of their Will and moral Difpofitions had a great Influence in corrupting their Judgment. And that Expreffion of purifying the Heart by Faith fhews indeed that Faith where it is fincere and of the right kind has a purifying Influence on the Temper and P. 36. 2 Chron, i. 10, 12. Job xxxviii. 36. Ecclef. viii. 5. and Difpofition of the Soul; but how it can be concluded from thence, that Faith is not a rational Thing, or has nothing to do with the Understanding, I cannot fee. But our Author chufes rather to enlarge upon a Particular, which appears to him entirely uncontrovertible, and that is, the plain narrative Part the Hiftory, as far as it relates to the Business of planting the Gospel, and the Manner by which it was attempted*. Some things that he obferves upon this Narrative will be cafily granted him, as, That Chrift taught his Difciples and the People as one having Authority, and that he confidered himself as the Perfon he was, or one who derived from Heaven the Inftructions he was communicating. That he did not deal with his Difciples in a way of Sophistry and Syllogifm. That neither he nor his Apoftles attempted to prove every fingle Doctrine they taught, or Precept they delivered, by entering into a tedious Difcuffion, or by a long Train of laborious Reasonings, after the manner of the Schools. But it by no means follows, that because Chrift and his Apostles did not convert Men by arguing with them in a philofophical way, which would have made but little Impreffion on the Generality of Mankind, who either have not capacity to understand, or leisure to attend to a Course of nice and fubtil Argumentation, that therefore they expected or required Men to believe without any Reason or Evidence at all, which is the Representation this Gentleman is pleased to make of it. On B 2 the |