The genuineness of the fcriptures proves the truth of the
facts contained in them, 74-79. The genuineness of
the fcriptures proves their divine authority, 79—81.
The truth of the principal facts contained in the scrip-
tures proves their divine authority, 81-82. Three
different fuppofitions, which may be made concerning
the divine infpiration of the fcriptures, 83-86. The
manner in which the fcriptures have been handed
down from age to age, proves both their genuine-
nefs and truth, 86-88. The great importance of the
fcriptures proves their genuineness and truth, 89-
99. The language, ftyle, and manner of writing
ufed in the fcriptures, prove their genuinenefs, 100,
101. The great number of particular circumftances
of time, place, perfons, &c. mentioned in the fcrip-
tures, prove both their genuinenefs and truth, 102-
107. The agreement of the feriptures with history,
natural and civil, is a proof of their genuineness and
truth, 108-126. The agreement of the books of
the Old and New Teftaments with themfelves and each
other is an argument both of their genuinenefs and
truth, 126-130. The unity of defign, which appears
in the difpenfations recorded in the fcriptures, is an
argument not only of their truth and genuineness,
but also of their divine authority, 131-141. Divine
communications, miracles, and prophecies, are agree-
able to natural religion, and feem even neceffary in
the infancy of the world, 141-146. The objections
made against the miracles recorded in the fcriptures,
from their being contrary to the course of nature, is of
little or no force, 146-153. The hiftorical evidences
for the genuineness, truth, and divine authority, of the
feriptures, do not grow lefs from age to age, but rather
increase, 154-155. The prophecies delivered in the
fcriptures prove their divine authority, 155-162. The
obfcurity of the prophecies does not invalidate this
proof, 162-165. The double ufes and applications
of the types and prophecies are no objection to the
evidences deducible from them, but rather a confirma-
tion of these evidences, 165-166. The application
of the types and prophecies of the Old Teftament, by
the writers of the New, does not weaken the authority
of these writers, but rather confirms it, 167-172. The
moral characters of CHRIST, the prophets, and apos-
tles, prove the truth and divine authority of the fcrip-
tures, 172-177. The excellence of the doctrines
contained in the fcriptures is an evidence of their divine
authority, 177-180. The many advantages which
have accrued to the world from the Patriarchal, Judai-
cal, and Christian revelations, prove the divine autho-
rity of the fcriptures, 180-183. The wonderful
nature, and fuperior excellence, of the attempt made
by CHRIST and his apoftles, are evidences of their
divine authority, 183, 184. The manner in which the
love of GOD, and of our neighbour, is taught and
inculcated in the fcriptures, is an evidence of their
divine authority, 184-186. The doctrine of the
neceffary fubferviency of pain to pleasure, unfolded in
fcriptures, is an evidence of their divine authority, 186,
187. The mutual inftrumentality of beings to each
other's happiness and mifery, unfolded in the scrip-
tures, is an argument of their divine authority, 187–
189. The divine authority of the fcriptures may be
inferred from the fuperior wifdom of the Jewish laws,
confidered in a political light, and from the exquifite
workmanship fhewn in the tabernacle and temple, 189
-190. The want of univerfality in the publication of
revealed religion, is no objection to it; but, on the
contrary, the time and manner in which the fcriptures
were written, and delivered to the world, are arguments
for their divine authority, 190-193. The exclufion
of all great degrees of enthufiafm and impofture from
the characters of CHRIST, the prophets and apoftles,
proves their divine authority, 193, 194. The recep-
tion which CHRIST, his forerunners and followers,
with their doctrines, have met with in all ages, is an
argument of their divine authority, 195-197. The
reception which falfe religions have met with in the
world, are arguments of the truth of the Chriftian,
197-202.
Of the Regard due to the Pleasures and Pains of
Sensation, in forming the Rule of Life.
The pleasures of fensation ought not to be made a primary
pursuit, 219-223. The pursuit of fenfible pleasure
ought to be regulated by the precepts of piety, benevo-
lence, and the moral fenfe, 223-226. Practical rules
concerning diet, 226-236. Practical rules concern-
ing the commerce between the fexes, 237-247.
Practical rules concerning the hardfhips, pains, and
uneafineffes, which occur in the daily intercourfes of
life, 247-250.
The pleasures of imagination ought not to be made a pri-
mary pursuit, 251-254. The pursuit of the pleasures
of imagination ought to be regulated by the precepts of
benevolence, picty, and the moral fenfe, 254-257.
Practical rules concerning the elegancies and amufe-
ments of life, 258-261. Practical rules concerning
mirth, wit, and humour, 261-263. Practical rules
concerning the polite arts, and particularly of painting,
mufic, and poetry, 263, 264. Practical rules concern.
ing the pursuit of science, 265, 266. Practical rules
concerning the ignorance, difficulties, and perplexities,
in which we find ourfelves involved, 266-268.
Of the Regard due to the Pleasures of Honour,
and the Pains of Shame, in forming the Rule
of Life.
The pleasures of honour ought not to be made a
primary pursuit, 269-272. The pleasures of honour
may be obtained in their greatest degree, and highest
perfection, by paying a strict regard to the precepts of
benevolence, piety, and the moral fenfe, 272-274.
Practical obfervations on the nature of humility, and
the methods of attaining it, 275-280.
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