Commandments of God, Directions and Qualifica-
tions for our future Happinefs, I. 293. II. 38,
81. Obligation to them founded in our own
particular Happinefs, or Mifery, ib. laid in
the Nature of Things, 1. 211, 235, 334,
424. II. 80.

Confirmation, a Succedaneum to Infant Baptism,
how neceffary, I. 143.
Confcience prefent the Guide of Man's prefent Ac-
tions; like all other Judges is obliged to study
and improve in the Knowledge of the Law,
according to which it is to give Sentence, II.

242.

Country, Love of, why not recommended by
Christianity, II. 64,

Covenant, the First, I. 10, &c. Old and New,
23. the Difference between, Excellency of the
New above the Old, ib. &c. 49, 244, 281,
286, &c. 310, &c. 384, &c. II. 39, 46,
319. who feals the New Covenant, I. 144.
Covenanted Goodness and Mercy, the Bene-
fit of them to Chriftians, I. 299, &c. New
Covenant, the propereft Stile and Title of what
we call the New Testament, Introd. p. 24.
I. 332. First and Second with respect to the
Jews, what? With refpect to all Mankind,
what? 227.

Covenant Old or New of no Confideration in the
Scheme of the Moral Philofopher, App. 65.
Crofs of Chrift the true Sublime, II. 152.

D.

D

EATH of the Mediator the true Sublime
in Divine Government, II. p. 152.
The Moral Philofopher allows no faving Virtue in
the Death of Chrift, but his Example, his
Reafons confuted, Append. 28, &c.

Deifm

I

•

Deifm and Popery agree well together, Vol. I.
119, 267. II. 238. They produce each other,
215, 238. As much an Imposture in a
Proteftant Country as Popery, I. 267. The
Foundation of it laid in the Ignorance or In-
confideration of the true Nature of Things,
193. II. 105, 113, &c. 122, 251, &c. 347.
Deifm delineated, might have been a better Title
than Cure of Deifm, Append. 7.

4

The Spread of Deism, 16.
A fifth Species of Deifts, 11.

Deifts being falfe Friends to their own boafted
Law of Nature, is the true Cause of their re-
jecting Christianity, I. 191, 266, 277, 354,
364. II. 29, 134, 240, 244, &c. 328. By
rejecting the pofitive Distribution of future
Rewards and Punishments, the grand. Motives
of Religion, they fubvert Natural Religion as
well as Chriftianity, I. 319. II. 126, 232.
Their maintaining the Sufficiency of Virtue
for its own Reward, and without any Eye to
the Self-Advantage of future Rewards, entire-
ly fubverts Virtue, II. 40. They remove the
moral Actions of Mankind from the Center
God has appointed to them, 92. Their Me-
thod of rewarding Virtue, fupplants God, and
fets up Fate, II. 91, 120, 223. They drop
one half of their Conftitution, 12, 113.
Their Folly in fo doing, I. 385, &c. The
End of the modern Deift and Atheist the fame,
I. 388, &c. their Virtues being the fame, II.
116. How chargeable with Atheism, II. 349.
Modern Deift compounded of the Epicurean
and Stoick, 107. Guilty of Injustice in bor-
rowing their beft Notions from Revelation,
and not owning it, I. 294, 297. They pre-
tend to merit of God, 309, 315, 389. How like

、,

the

the Gnofticks, II. 231, 340. Their Superfti-
tion. and Self-deceit with Respect to the
Goodness of God, I. 199, 289, 292, &c. II. 331.
Their Folly in defpifing the covenanted Good-
nefs of God, I. 298. By overstretching the
Goodnefs of God, they deftroy his other
Attributes as Governor, I. 304. As Covenant-
haters are Out-Laws before him, 309. They
fruftrate Repentance, 289, 376. Can have
no Claim to Forgiveness of Sins, 298. nor
to eternal Life, 307. Their Scheme encum-
ber'd with more Difficulties than the Chri-
ftian, 358. The Confideration of God of
no Ufe in their Scheme, ib. There appears in
it no Hatred of Sin in God; no pofitive Pu-
nishment of it; no Regard to his Authority
over us as Governor, at large. Their Scheme
of the Love and Goodness of God, exhibits
no Argument of Perfuafion, nor Force of
Attraction, whilft the Mediatorial tenders, and
evinces the greatest that can be, 365, 374,
384. II. 308. They are bad Subjects to the
prefent Government, II. 123, 237, 251. Their
Hypocrify, II. 120, 140, 255, 6. The
Modern Deifts a Branch of Antichrift, I. 239.
They are in a worfe Condition than ancient, or
modern Heathens; their Virtues are indeed
Splendida Peccata, II. 263, 334. The Virtues
of the other are not fo, I. 36. II. 334. in
being excluded the Benefit of the true Me-
diator, whilft the other enjoy it, I. 296, 314,
351. II. 334, 338. in difavowing the internal
Aids of God's Spirit, II. 1, &c. In defpi-
fing pofitive future Rewards and Punishments,
and rejecting them out of their System of Vir-
tue, II. 33, 90, 124. in having received five

Talents,

Talents, and burying them all, II. 311. in re-
jecting that Revelation which the other panted
after, 118, 334. in difannulling Natural
Religion, 330, 336. in boafting of that
Self-Sufficiency which the other disclaim,
I. 259. II. 221. in their Immorality and
Wickedness, with refpect to their Obligations
of Faith, II. 223, 274, 303. in rejecting the
moft endearing Argument of the Love of
God, I. 374.

Sober Deifts over-run with Iniquity of Spirit.
. II. 246, 7..

Their Inconfiftencies in refufing Benevolence to
Ecclefiafticks, II. 136. and involving all Pro-
teftant Clergy under Popish Prieftcraft, ib. in
interpreting Scripture, I. 277. in admitting it
in part only, 240. in rejecting the Tefti-
mony of Miracles, yet infifting upon them,
II. 270 in preferring implicit Faith to explicit,.
232. in admitting Chriftianity a Means to
Natural Religion, yet oppofing it with all
their Might, 250. with respect to various
Readings in the Bible, I. 358. II. 278. in di-
ftinguishing Virtue from Religion, 110. in
pretending to Natural Religion, and the
Worship of God, without officiating Mini-
fter, Time, Place, 239. in reflecting upon the
Difputes of Chriftians, 200. Their Love of
God and Virtue, for their own Sake, de-
ftructive of Virtue, 92, &c. they stifle the
Propagation of the Gofpel in foreign Parts,
yet accufe Providence of want of Univerfali-
ty, 328.

Their Objections answer'd with respect to the
Immutability of all Religion, as founded
upon the immutable Relation between God
and Man, I. 15, &c. 195. to Miracles, as if

&

the Goodness of the Doctrine and the Mira-
cle proved one another in a Circle, I. 29. .to
the Pofitives of Christianity, I. 186. App. 46. to
the Mediator, 214, 380, 403. Introd. 20. to
Perfpicuity of Scripture, 267. to Cruelty,
Revenge in God the Father, 305, 341, 381.
to Mystery, II. 157, to Faith, 189, 206,
224. to eternal Punishment hereafter, I. 319.
See Annihilation. A proper Answer to them,
objecting the Want of Univerfality to the
Chriftian Religion, II. 289, at large. Their
Notion of Meanness rectified, I. 380. to
the Interceffion of Chrift, I. 403. to the
Hazard they run by the Gofpel, II. 332. to
the Apoftle's Declaration of the last Days,
I. 428.

The true Caufes of Deifm put home to them-
felves, I. 265. II. 239, 246.
Difputes, Unhappinefs of. See Mystery. With
respect to the Honour of the laft Word,
App. 17.
Duty to God, I. 4. to Neighbour, 5. to Our-
felves, ibid. God has made our Duty our In-
tereft, I. 392. II. 34, 40, 81, 91.

E.

END, Religion of. See Religion.

Enemies, Love of, how qualified, I. 3.
272. II. 84. Deiftical Cavils at that Chriftian
Commandment obviated, ib.

Enthufiafm chargeable upon the Author of the
Characteristicks, II. 108.

Enthufiaft, fhort definition of II. 111. App. 26,7

FEAR,