Some peculiar Faults with respect to Reli

gion, in the Author of Characteristicks, as Author of that Book.


E acknowledges the “ Sum of Philosophy

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 influ

encing Mens Actions, yet to give the Preference to Theism above Atheism admits of the Inspection of the Supreme Being for producing the Shame of ill-doing, and the How nour of well-doing, in this present Life only

51 He inconsistently blames Christianity for not re

commending particular Heroick Friendship


Inconsistently allows future Rewards and Punish

ments a Security and Support to Virtue, yet, excludes them out of his Scheiñe of Virtue

Ecco 89 Inconsistently makes the Motive of Reward and

Punishment to be Primary, and Supplemental at the same Time

96 The Ridicule recoils upon himself, and is rightly

placed there

100, &c.

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Enthusiasm recoils and faftens itself upon him

Page 108, &c. He fets up a ridiculous Distinction between Vir

tue and Religion Inconsistent in his Admiration of Disinterestedness

of Virtue He departs most scandalously and ignorantly from

Nature His hypocritical Respect and pretended Venera

tion for the Mysteries of Revelation and Orthodoxy

119 His Way of destroying publick Preaching proves the Necessity of it

141 Inconsistent in acknowledging that the highest

Good and Happiness must depend upon right Opinion, yet never intends that right Opinion to the Means of attaining Happi

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

282 In making a Jest of the Testimony of Miracles, yet insisting upon it for Conviction



Some peculiar Faults and Inconlistencies in

the Author of the Moral Philosopher, See Contents of the Appendix.

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DOPTION in Christ, Vol. I. P. 179, 247,

291, 299, 384. Vol. II. p. 10.
Agony of Christ 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

Antichrift, Branches of it, Mahometans, Papists

II. 316. Deifts, I. 239.
Apparition from the Dead why a suspicious Argu-

gument of a future State, II. 274.
Arbitrariness fally imputed by the Deists to any

of the revealed Laws of God, I. 21, 378,
or to Positives of Christianity, 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 Sense retorted upon Deists, I.

380, 4049
Ascension of Christ, the Ends of it, I. 394, to

the End.
Alistance of the Holy Spirit. See Spirit,
Albeist and Deist, their Virtues the same, II. 117,
123. Their End the same, ib, and I. 388.

F 3


How long the Name Albeist has been chang'd

into that of Deist, Introd. f. 24. Albeift excommunicated out of the List of Deists

by the Moral Philosopher, Append. 6. Attention, not a congenerate Means of Religion,

but Disposition of the Mind, Append. 52,&c. Atonement Propitiation, &c. defended against the

Moral Philosopher, Append. 24. Attributes of God act in Concert and Harmony

with one another, I. 303.

APTIS M why a positive Law of Christi-

anity, I. 122. &c, how it operates morally, ibid. and 175, &c. its Use and Excellency,

ibid. Baptized for the Dead, the true Meaning, 133. Baptizing synonimous to making Disciples, which

perfectly reconciles baptizing in the Name of the Lord, Lord Jesus, to baptizing in the

Name of the Father, Son, and Holy Ghost, Blood, Prohibition of eating only Temporary,

why, L. 65. Body, not the Prison of the Soul, but an essential Parç and Partner in the Nature of Man,

134, &c.

II. 12.

---Deists drop it ; have no regard to its Resur,

rection, that being wholly owing to Chrift,

113. I. 385. -How representing the Body a living Holy Sa

crifice, is a reasonable Service, I. 152, 274,

414. Bombast, the fine Stile of Charaiter, blameable

for it, I. 382. II. 108, 326. Born again, I. 180. II. 103, 108.


C it

HARITY, how natural Humanity is im-

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 Basis of

their durable Monarchy, Vol. I. p. 114. Ido-

latrous and Superstitious to excefs, II. 323.
Christianity, the Remedy not coæval with the

Creation, but with the Diseafe, 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 several
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 so 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, consulting, and unfolding the Nature of
Things, 251, 254. I. 378. In displaying
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 Profession, 285. Po-
sitives of. Seé Positives.

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