-

sistency, vanity, and presumption of that system, 82-85. — A

paradox of Brown, respecting the power of the Deity, 85.—

Atheism the inevitable consequence of his system, 85-91.—

Reflections therefrom, 90-91.—Existence of a God, not only

incapable of belief, but impossible according to this system, 91-92,

and (note). Further reflections, 92-94. Archbishop Ma-

gee's illiberal reprehension of Hume, 94.- Indiscretion of that

prelate. His advice perilous to the young, 95.-Early religious

instruction inculcated and the objections to it removed, 95-96.—

Monstrous consequences of the sceptical theory of cause and
effect; Hint concerning Mr. Hume's writings, 97.- Berkeley's
system; its irresistible force, and sublime tendency; his works
recommended, 97-99. Of Brown's philosophical character
and writings, 99-102.- Summary of his incredible inferences,
and inconsistencies, 102, and (note). His perverted ingenuity,
His system of inexplicable origin, ibid. A remark of

103.

-

Dean Swift, ibid.

-

-

ESSAY III.

-

Design of the Essay, 105. The argument stated, 105-108.

Universality of religion, 108.- Enumeration of the different

conclusions from this fact, 109.— Inference that the Chris-

tian religion must be true, 109-110. Absurd systems of the

ancient philosophy; infidels indebted to the Scriptures for

the little religion they possess-errors of the ancient sages, a

proof of this, 110-112.- Vulgar paganism; the opinions of

the ancient philosophers concerning it; its effects upon human

conduct. Conclusion from the foregoing sections, 112-114.--m

Religion natural to man,-proved from the absurdities of the

114. Not founded in reason,-proved from its

general prevalence, and from its occasional rejection, ibid;

from the imbecile character of the heathen deities, 114-115;—

from the diversity of religions, and their contradictory nature,

115-116. From an observation of Lord Bacon, 116.. - From

the fundamental arguments of Hume and others against re-

ligion in general, 116-117.- Objection drawn from the argu-

ments of Magee and others for the tradition of religion, 118.

ancient

sages,

-

The improbability of these arguments, ibid.

-

Similar ar-

guments adduced for the tradition of the art of speech from a

divine origin; their nature and force, 119.

These argu-

-

-

-

ments doubtful or fallacious; applied to religion, are equally

fallacious, or more so, 119-120.- Injurious to the credibility,

and derogatory to the dignity, of the Christian religion, 121-122.

The objection inapplicable even if it were true, 122–126. -

(See also the paragraph following the errata et corrigenda.)—Dr.

Magee's arguments derived from the speculations of the antiqua-

rian in Scriblerus' memoirs, 126-127.- The

of religion

progress

totally independent of and opposed to reason, 128-129. - Lord

Bacon, Warburton, and Hume, favour this doctrine, 129-130.-

Conclusion from the foregoing principles, that the Christian

religion was designed from the beginning of the world, 130.—

By what kind of argument this is established, its universality

and force, 130-132. A remarkable objection examined,

132-135. The reasonings of Hume against revelation, a proof

of the Christian, 135-136. —A passage from the Acts, chap.

xvii. ver. 23 et sequen. considered, 136-139, and note.-

The external evidences of Christianity are superior in number

and force to those of any other religion, 140.-The morality, and

Theology of the Gospel, more exemplary than that of any other

religion, 141-142.- All other popular religions self-condemn-

ed; this not the case with Christianity, 142-144. — The Chris-

tian religion a part of the original scheme of nature, and ne-

cessary to complete the design of Providence: proved,

144-150. The notion of an atonement natural, 150, 151. —

Ludicrous argument of Dr. Magee, 153, (note.) —Infidelity re-

duced to a dilemma, 154-155, And the truth of the Chris-

tian religion confirmed upon sceptical principles, 155-157.

Paley's arguments for the antecedent credibility of revela-

tion in general; may be extended; a positive proof of the

Christian, 157-158. Unnecessary concessions, 157-159. —

Argument of Hume against the possibility of miracles, -a

proof of those recorded in Scripture, 159-161.- Lord Bacon's

opinion upon this point, 161. The most plausible arguments

against religion in general, are a proof of its truth, 162-163.

-

-

A remarkable passage of Bishop Butler relative to the sub-

ject quoted; and examined, 163-167. The belief of a fu-

ture state natural; hence the doctrine must be true: hence

also the truth of the Christian religion, 167-169. - Belief in

a future state of retribution, natural; grounds upon which So-

crates maintained it.— Inference from this, 169-171. Review

of the argument, 171-178. Conclusion, 178-179.

-

-

-

APPENDIX, No. I.

---

-

-

Materialism revived. Present aspect of that controversy, 183-

185. Analysis of the question. Signification of the terms

mind and matter, ascertained, 186-187. The speculation

concerning personal identity to be avoided in the question con-

cerning the sameness of the mental and material essences,

187-188. Objection, that it is futile to argue respecting the

sameness of unknown entities, 188. Answered, 188-189.

Identity, or sameness, an indefinable term, but may neverthe-

less be used with signification in the propriety of speech,

189-190. Meaning of the term "identity" understood by phi-

losophers who were ignorant of the nature of the thing meant,

idem, (note).— The above doctrine explained and illustrated,

190-192.- The unknown essence of mind identical with the

substratum (if any) of material qualities. The qualities of

matter exist only in a perceiving substance; nature and ten-

dency of this tenet, 192-194. — The mind a percipient being,

different from its own perceptions, and from material objects.

194-195. Glympse of a materialist into this doctrine, 196,

(note.) — Its self-evident truth, 195-196.-Further concessions

and inconsistencies of a materialist, 195, (note.)—“ Immaterial”

a word of relative, not negative meaning, 196-197, and (note.)

Injudicious objections against the veracity of consciousness;

urged against the evidence of the ideal system. Consequence

of this scepticism, 197-198. — Inapplicability of these objections,

198-200. The mind's continuity of existence a proof that it is

different from the material frame, idem, and 201; also (note.) —

Individuality of person a proof of the immaterial nature of the

mind. Objection to this argument, stated and answered.—

Brief refutation of the scheme of materialism, 201-204.-

-

-

-

-

Universal admission by materialists, of the absurdity of their

own tenets, and of the truth of the intellectural system of

Berkeley, 204-206.

No. II.

Of Mr. Hume, his character, and writings, 207-211.- Of his

Theory of Religion in particular; quotation from it, 211-212..

Bishop Warburton's replication, - anecdote of that scurrilous

tract, 213-215. — Consideration of Hume's Theory pursued,

215-216. His definition of original instincts erroneous, 216-217.

Variance of his own illustrations from that definition, 217-220.

Ridicule, how far a test of truth, 220-222. — Vain distinction

between "primary" and "secondary" instincts, 222-223.-Ob-

ject of that distinction; defeated, its total fallacy detected and

exposed. Religion not the offspring of fear, 223-226.-

Opinion of Shaftesbury concerning the origin of religion, 226.

-

-

His observations upon a passage of Lucretius, concerning

this subject, 227. Tendency and effect of these observations,

ibid. Concluding remark, 228.

CONNECTED ESSAYS,

&c. &c.

ESSAY I.

OBSERVATIONS ON THE FOUNDATION OF MORALS IN HUMAN NATURE.

THE general feeling of disapprobation with which protracted discussions are received, especially when they partake of a metaphysical character, seems to be one of the most reasonable prejudices which are entertained by the unlearned. Indeed whoever reflects upon the number of eminent writers who, for more than a century, have kept up the various controversies respecting the philosophy of the mind, and then inquires what real substantial benefit or mere literary acquisition has resulted, or is ever likely to result, from the prosecution of such subjects, will probably conclude, that the misdirected zeal of these enthusiasts for fantastic speculation ought not to be less carefully avoided than the most brutish neglect of practical science.

To discuss minutely all the different theories of mental phenomena would be the drudgery of a long

B