RECAPITULATION OR, A Summary of the Matter, Contained in the Foregoing DISCOURSES. HE addrefs prefix'd to the three parts for Tmerly publifhed, viz. parts 2. 4. 5. Pages 3.4. The present temper of mankind, in refpect to the religion revealed by Jefus Chrift. PART I. 4, 5 Who are principally to confider the obligation of defending revealed religion against objectors? 9 Who are the most dangerous enemies to Chriftia nity? 10 Before whom is the strongest evidence of Chrifti anity laid, the firft Chriftians or the prefent? 11 Why are Teachers and Students, in the univerfi ties, principally called upon to defend Chrifti 13 The The ufe of natural philofophy in religion. 14, 15. 14 15, 16 The poffibility of a refurection of the fame body proved. Objections to myfteries equally ftrong in mathematics, and revealed religion. 16, 28 Infinity, tho' incomprehenfible, not to be excluded from mathematics and revealed religion, 16 Geometry begins with a Trinity of myfteries. 16 Abfurdities following from a propofition fairly proved, not a fufficient reafon to reject that propofition. 18, 21 Particularly in regard to the 16th propofition of the 3d book of Euclid. A fimilar cafe in optics. 18, 19 20 Sr. Ifaac Newton's principles, and those of Archimides the fame. 22 They are not strictly true, yet they are the foundation of many noble truths. Fluxions of the fame kind. 23 24 A remarkable caution of a judicious mathematician and naturalift. a 25, 26 The application of it to revealed religion. 27 All parts of knowledge not yet fufficiently culti vated. 28 Religion tho' expreft in words, yet,not fully re vealed. 29 New light ftill to be ftruck out, and by whom. 29 Sophiftry and difficulties not a fufficient objection to the ftudy of religion. An honeft and earnest request of the reader. 30 3 The foundation of all moral reasoning to be drawn from the vifible world. 36 37, 41 The foundation of Analogical reasoning. Analogy as common to mathematics and morals defined. 38 38 A neceffity for some likeness between things, and alfo fome diffimilitude. A gradation of likeness between all orders of beings from the lowest creature, to the fupreme Crea tor. 39, 40 Unlikeness between all orders of beings, from the lowest creature, to the fupreme Creator. 39, 40 Abuses which men have fallen into by Analogical reafoning. An aptitude to perceive the likeness of things, a diftinct faculty from that of perceiving the unlikeness. 41, 45 41 Errors arifing from the use of the first faculty, by metaphyfical men. 42, 43 The fame bad effect, from the fame cause in moral - reasoning. 44 44 Attention to fpecifical differences, a cure for all these errors. The faculty of perceiving the likeneffes of things, fingularly useful in poetry, fometimes injurious in philofophy. 45 The two faculties when ufed together, are extremely useful, as the Author endeavours, but with great humility, to fhew in all the reasoning which follows in his book. The ground work of this reasoning fuccinctly laid down. 46, 47 Analogy between temporal and fpiritual concerns, Confirmed by our Saviour's reasoning. 48 48 47 The works of God are either natural or moral, (both defined. Obligation to moral duties deduced from the conduct of Angels, and even from the laws of mute matter. 47 In temporal things, men ufe their faculties of reafoning; they act against difficulties for great gain, fo ought they in religion. Page 48 Analogy between the material and spiritual world, 49, 52 Concomitancy of natural and moral good and evil. 50 50 Natural evil, the confequence of moral evil. Natural phænomena leading to the acknowledgment of the refurrection of the human body. 51 St. Paul's reasoning to this purpose, to be compared with pages, 15, 16, PART III. 52 Analogy between material light, and fpiritual knowledge. Light is a creature, darkness, is not. 55, 58 56 56 A fecond creation, or re-formation of light. Analogy between GRACE and ATTRACTION, 58, 62 Attraction to a centre, is called, gravitation: Analogy between this laft, benevolence, and divine love: And the fuperior influence of gravity and charity, over the laws of fmall communities of matter and men. 59 The most extenfive charity always influences an heroic mind. 61 A comparison between the natural, and fpiritual birth; both a real change, tho' not equally vifible. Page 70 A fpiritual argument, drawn from the ocult nature of the wind. 70 The Supreme Being confidered as a moral governor and a natural governor. This is not a real distinction in nature,, but a fuppofed one, in order to inable us to reafon. 72 An unintelligent planet, and a rational man compared; alfo a planet fuppofed to be rational, and a man fuppofed to be void of reafon. 73 Human nature confifts of three principles, fpirit, foul, and body. 73 Foundation of the Analogy between the natural and moral man, explained; alfo between the moral and fpiritual man. 74 74 A moral man acts with regard to temporal rewards and punishments; a fpiritual man with regard to eternal rewards and punishments. Analogy between the ftate of human nature, before the natural birth, and after; both as to body and mind. 75, 76 Suppofition of reasoning Becoming human nature, in an embryo ftate, regarding this world, compared with reafoning of an adult state, regarding the next world. 76, 77 Analogy between the preparation neceffary to worldly knowledge, and the neceffity for a fimilar preparation to divine knowledge. The Analogy between worldly cunning, and true morality; 79 Prudence defined, and feveral worldly kinds of it described; in order to expose inftances of fpiri'tual imprudence. The folly of computation fhewn, regarding the numbers of thofe to be faved; becaufe not used in fimilar inftances of temporal affairs. 78 80 81 Men |