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V O L. II.

Some peculiar Faults with respect to Religion, in the Author of Characteristicks, as Author of that Book.

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E acknowledges the "Sum of Philofophy is, to learn what is just in Society, and "beautiful in Nature, and of the World," yet rejects future Rewards and Punishments Page 47 He allows but of two Ways of the Deity influencing Mens Actions, yet to give the Pre ference to Theifm above Atheism admits of the Inspection of the Supreme Being for producing the Shame of ill-doing, and the Ho nour of well-doing, in this prefent Life.only

51

He inconfiftently blames Chriftianity for not recommending particular Heroick Friendship 67

Inconfiftently allows future Rewards and Punifhments a Security and Support to Virtue, yet excludes them out of his Scheme of Virtue

89

96

Inconfiftently makes the Motive of Reward and Punishment to be Primary, and Supplemental at the fame Time The Ridicule recoils upon himself, and is rightly placed there

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100, &c.

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Enthufiafm recoils and faftens itself upon him Page 108, &c. He fets up a ridiculous Distinction between Vir

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Nature

114

His hypocritical Refpect and pretended Veneration for the Mysteries of Revelation and Orthodoxy 119 His Way of deftroying publick Preaching proves the Neceffity of it Inconfiftent in acknowledging that the highest Good and Happiness muft depend upon right Opinion, yet never intends that right Opinion to the Means of attaining Happi

141

238

nefs In ufing the Arguments of a Sceptick or Doubter of the Faith, whilft he utterly rejects it, 269 to the End of that Article

282

279

In making a Jeft of the Teftimony of Miracles, yet infifting upon it for Conviction

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Some peculiar Faults and Inconfiftencies in the Author of the Moral Philofopher. See Contents of the Appendix.

INDEX.

A

A.

DOPTION in Chrift, Vol. I. p. 179, 247,
291, 299, 384. Vol. II. p. 10.

Agony of Chrift in the Garden, I. 355.
Aids inward of the Holy Spirit. See Spirit,
Angels fallen, the Deficiency probably made up
from our World, II. 294.

Annihilation, as a Punishment, Append. 71. See
Punishment.

Antichrift, Branches of it, Mahometans, Papifts
II. 316. Deifts, L. 239.

Apparition from the Dead why a fuspicious Argu-
gument of a future State, II. 274.

Arbitrarinefs falfly imputed by the Deifts to any
of the revealed Laws of God, I. 21, 378,
or to Pofitives of Chriftianity, 120, &c.
175, &c. 203, &c. 224, &c. 378, 381, 403.
or to future Punishments, II. 52. God lays
his Commands in the Nature of Things,
I. 220, 234, 235. II. 77. Will and Fancy
in the arbitrary Senfe retorted upon Deifts, I.
380, 404

Afcenfion of Chrift, the Ends of it, I. 394, to
the End.

Affiftance of the Holy Spirit. See Spirit.

Atheist and Deift, their Virtues the same, II. 117,
123. Their End the fame, ib. and I. 388.

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How

How long the Name Atheist has been chang'd into that of Deift, Introd. p. 24.

Atbeift excommunicated out of the Lift of Deifts by the Moral Philofopher, Append. 6. Attention, not a congenerate Means of Religion, but Difpofition of the Mind, Append. 52,&c. Atonement Propitiation, &c. defended against the Moral Philofopher, Append. 24.'

Attributes of God act in Concert and Harmony with one another, I. 303.

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B.

APTISM why a pofitive Law of Chriftianity, I. 122. &c. how it operates morally, ibid. and 175, &c. its Ufe and Excellency, ibid.

Baptized for the Dead, the true Meaning, 133. Baptizing fynonimous to making Difciples, which, perfectly reconciles baptizing in the Name of the Lord, Lord Jefus, to baptizing in the. Name of the Father, Son, and Holy Ghoft, 134, &c.

Blood, Prohibition of eating only Temporary, why, I. 65.

Body, not the Prifon of the Soul, but an effential Part and Partner in the Nature of Man, II. 12.

-Deifts drop it; have no regard to its Refurrection, that being wholly owing to Christ, 113. I. 385.

-How reprefenting the Body a living Holy Sacrifice, is a reafonable Service, I. 152,274,

414.

Bombaft, the fine Stile of Character, blameable for it, I. 382. II. 108, 326. Born again, I. 180. II. 103, 108.

CHARITY

C

C.

HARITY, how natural Humanity is im-
proved into it by Chriftianity, I. 41. ad-
mits of prudential Preference agreeably to the
Law of Nature, ib. Why future Judgment
turns upon it. See Judgment.

Chinese, what Human Virtues are the Bafis of
their durable Monarchy, Vol. I. p. 114. Ido-
latrous and Superftitious to excefs, II. 323.
Christianity, the Remedy not coæval with the
Creation, but with the Difeafe, I. 27,
237. how it approves all that is good in the
Religion of the End, 35, &c. and of the
Means, and improves them both, in feveral
Particulars, 36. Love of God, 37. Fear of
him, 38. Honour of him, 40. Sincerity, ib.
Thanksgiving, ib. Charity to our Neighbour,
41. Care of ourselves, 43. Advantage over
all other Religions in advancing the Religion
of the End to Perfection, 108, &c. 260. In
exhibiting a complete Rule both of the Reli-
gion of the End and of the Means, 250. in
refering fo much to the Authority of God, 255.
the Value and Goodness of it in explicitly un-
folding the Faith of Natural Religion, That
God is a Rewarder, II. 233, 262. In follow-
ing, confulting, and unfolding the Nature of
Things, 251, 254. I. 378. In difplaying
the Goodness of God incomparably beyond
the Deiftical Scheme, 365, 374. 384. In pro-
viding Happiness and Perfection to both Parts
of our Constitution, 385. Why Primitive
Christians exceed the Modern, II. 284. Why
their Lives unlike their Profeffion, 285. Po-
fitives of, Seé Pofitives.

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