V O L. II. Some peculiar Faults with respect to Religion, in the Author of Characteristicks, as Author of that Book. H 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 F 2 100, &c. Enthufiafm Enthufiafm recoils and faftens itself upon him Page 108, &c. He fets up a ridiculous Distinction between Vir . 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 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, Agony of Chrift in the Garden, I. 355. Annihilation, as a Punishment, Append. 71. See Antichrift, Branches of it, Mahometans, Papifts Apparition from the Dead why a fuspicious Argu- Arbitrarinefs falfly imputed by the Deifts to any Afcenfion of Chrift, the Ends of it, I. 394, to Affiftance of the Holy Spirit. See Spirit. Atheist and Deift, their Virtues the same, II. 117, F 3 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. 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- Chinese, what Human Virtues are the Bafis of |