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was not spoken of priests. But his making my mentioning the faults of the priests of old, in our Saviour's time, to be an “exposing the office of the ministers of the « gospel now, and a vilifying those who are employed in « it;" I must desire him to examine, by his own rules of love and candour; and to tell me, " Whether I have not “ reason, here again, to mind him of his FIENDS, and ~ to advise him to beware of them?” And to show him how I think I have, I crave leave to ask him these questions:

1. Whether I do not all along plainly, and in express words, speak of the priests of the world, preceding, and in our Saviour's time? Nor can my argument bear any other sense.

2. Whether all I have said of them be not true ?

3. Whether the representing truly the carriage of the jewish, and more especially of the heathen priests, in our Saviour's time, as my argument required, can exa pose the office of the ministers of the gospel now? Or ought to have such an interpretation put upon it ?

4. Whether what he says of the "air and language I “ use, reaching farther,” carry any thing else in it, but a declaration, that he thinks some men's carriage now, had some affinity with what I have truly said, of the priests of the world, before christianity; and that therefore the faults of those should have been let alone, or touched more gently, for fear some should think these now concerned it?

5. Whether, in truth, this be not to accuse them, with a design to draw the envy of it on me? Whether out of good will to them, or to me, or both, let him look. This I am sure, I have spoken of none but the priests before christianity, both jewish and heathen. And for those of the jews, what our Saviour has pronounced of them, justifies my reflections from being bitter; and that the idolatrous heathen priests were better than they, I believe our author will not say: and if he were preaching against them, as opposing the ministers of the gospel, I suppose he will give as ill a character of them. But if any one extends my words farther, than to those they were spoke of, I ask whether that agrees with his rules of love and can

dour ?

I shall impatiently expect from this author of the occasional paper, an answer to these questions; and hope to find them such as becomes that temper, and love of truth, which he professes. I long to meet with a man, who, laying aside party, and interest, and prejudice, ap- · pears in controversy so as to make good the character of a champion of truth for truth's sake; a character not so hard to be known whom it belongs to, as to be deserved. Whoever is truly such an one, his opposition to me will be an obligation. For he that proposes to himself the convincing me of an errour, only for truth's sake, cannot, I know, mix any rancour, or spite, or ill-will, with it. He will keep himself at a distance from those FIENDS, and be as ready to hear, as offer reason. And two so disposed can hardly miss truth between them, in a fair inquiry after it; at least they will not lose goodbreeding, and especially charity, a virtue much more necessary than the attaining of the knowledge of obscure truths, that are not easy to be found; and probably, therefore, not necessary to be known.

The unbiassed design of the writer, purely to defend and propagate truth, seems to me to be that alone which legitimates controversies. I am sure it plainly distinguishes such from all others, in their success and useful. ness. If a man, as a sincere friend to the person, and to the truth, labours to bring another out of errour, there can be nothing more beautiful, nor more beneficial. If party, passion, or vanity direct his pen, and have a hand in the controversy; there can be nothing more unbecoming, more prejudicial, nor more odious. What thoughts I shall have of a man that shall, as a christian, go about to inform me what is necessary to be believed to make a man a christian, I have declared, in the preface to my “ Reasonableness of christianity,” &c. nor do I find myself yet altered. He that, in print, finds fault with my imperfect discovery of that, wherein the faith, which makes a man a christian, consists, and will not tell me what more is required, will do well to satisfy the world what they ought to think of him,

IN DE X

TO THE

SIXTH VOLUME.

A.

plaining, and not yet understood,

177 ABRIDGMENT of faith, what Atheism, want of seriousness in it is,

275 discoursing of divine things Acts of the apostles, book so may occasion it, 304

called, the author did not how falsely “ The Rea. charge his readers against stir sonableness of Christianity” is ring beyond it,

248 charged with promoting it, 305 how wisely as well as faith. Author of “ The Reasonableness fully written by St. Luke, 328, of Christianity"falsely charged

329 with making one article peActual assent to fundamental ar cessary in formal words, 194 ticles, how necessary, 223, 224

falsely accused of denye Adam, wrong notions concern ing some articles of christianing his fall, 4, 5, &c. ity,

197 what he fell from, ibid. falsely charged with new Allegations between contending modelling the apostles creed, parties, to be esteemed false

201 until proved,

192

the several articles made Apostles, the wisdom of the Lord n ecessary by him, 202, &c. in choosing. such mean per

falsely charged with saysons,

ing “ all things in christianity their minds illuminated “ must be level to every unby the Holy Spirit, 92, &c. « derstanding," 205, 214, &c. Article of faith, how the author

requires proof of his pleaded for one only, 174, making all but one article use

196 less to make a man a christian, Articles of christianity, and such

205, &c. as are necessary to make a

denies his contending for man a christian, different, 352 but one, that men may under

- of religion, have been · stand their religion, 205, several hundreds of years ex.

214

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192

Author not guilty of folly in re. Bold, (Mr.) his opponent's scur-

quiring from his opponent a rilous reflections on him, 395,
complete list of fundamentals,

&c.
215-222 how falsely his words are
his opponent compared cited,

412
to a judge unwilling to hear several remarkable passages
both sides,

243 in him not answered, 409,
not justiy called a soci.

410, &c.
nian for omitting what is not groundlessly charged with
expressed in the apostles creed, not answering his opposer,
281

419, &c.
- his faith unjustly repre- a why so much of his rea-
sented as little different from soning is mentioned by the
that of a Turk, 282, 283 author,

419
his account of faith very Book, two ways of making one
different from that of devils, unanswerable,

283–285 Booksellers, stirred up against
- unjustly charged with our author by his adversary,
patronizing ignorance, 293

378, 379
- his adversary's arguing
from oneto none would equally

C.
serve a pagan,

305
- how he proves himself a CHRIST, the meaning of his
christian,

359 answer, (John vi. 70) 56
sometimes represented a why he did not expressly
socinian, sometimes a papist, reveal his Messiahship to his
&c.
360 disciples,

35, &c.
why he omitted several hisMessiahshipmore clearly
passages in the Evangelists, 361 discovered a little before his

should be judged of by sufferings, 57-Yet even then
what he says, and not the con he did not expressly declare it
trary,

398, &c. to the jewish rulers, 69

S how wisely he answered
B.

his captious enemies, 74

on why he gwned himself to.
BELIEF, what it is to believe in be the Son of God before the
our Saviour, and in his name, high-priest,

17, &c why he would not expressly
as it is necessary to believe own himself a king before
every thing known to be re. Pilate,

77, 78
vealed in scripture, 156 his innocency attested even

what must be believed by Pilate and Judas, 80, 86
explicitly, and what implicitly, why he spoke obscurely of

227, &c. his destroying Jerusalem,
nasprotnego we must believe the (Matt. xxiv.)
manner of things, when ren Judas being gone, he spake
vealed,

239 more explicitly of his king-
Bold, (Mr.) the anthor's letter of dom,
thanks to him,

185 to the last he required of
en vindicated from contradicto his disciples only to believe
ing himself, 389, 391, 394 him to be the Messiah, 96, &c.

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205

Christ expressly applied the pro- conditions of it are changed,
mises of the Messiah to himself

344
after his resurrection, 99, &c. Creed, of the apostles, not new
nene much oftener mentioned modelled by the author, 201
his kingly office than any other, contains all things neces-

113, &c. sary to be believed to make a
how he fulfilled the moral man a christian,

277
law,

122 the compilers of it may be
what we may think to be charged with socinianism by
the state of those who never the same rule the author is,
heard of him,
132

272, 273
the necessity of his coming

D.
to make God known, 135—To DEFIANCE, what it signifies,
teach men their duty, 138—To

206
instruct in the right forms of

of any truth, unjustly
divine worship, 147, &c.---To

charged on the author, 197,
give sufficient encouragement
to a good life, 148–And to Deists, what is necessary to make
assuremen of divine assistance,

men such,

229
151

the “ Reasonableness of
by his deity not understood by

“Christianity" written chiefly
the jews by the phrase “ Son

for such,

268 Y
of God.”

Devils, why they cannot be
the word Christ often used

saved by believing, 102
as a proper name, 374
Christians, what is necessary to

E.
be believed to make men so, EDWARDS, Dr. John, com-

226, &c. plained of, for his charge of
- whether all things of atheism,

161
this sort were revealed in our

his accusing the author of
Saviour's time, 345, &c. socinianism refuted, 167

on what was sufficient to his commendation of
make men such in Christ's himself,

192
time, is so still,

358

his rule for good-breed-
are obliged to believe ing out of the Mishna, 194
all that they find our Saviour

sometimes represents the
taught,

404 word Messiah as easy, and
all things necessary to sometimes as hard to be un-
be believed by them, not ne- derstood,

178, 244
cessary to their being such, represents fundamentals

405, &c. both as essential and integral
why they must believe parts of religion, 245
whatever they find revealed by

charged with assuming

408 the power of the pope to him-
Christianity, the fundamental ar- self,
ticles of it easy to be under-

his harangue for the
stood,

175 atheistical rabble, 300
Commission of our Lord, was to

of his arguing from one
convince men of his being the to none,

303-305
Messiah,

332

his reasons of but one ar-
Commission of the apostles, and ticle, being so often required,

of the seventy, of the same considered, 308, &c.
tenour,

335, 336 e accused of unfairness in
Covenant, changed, when the citations,

891

Christ,

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