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t. Frencis.

Dr. Dodaridye, in a Letter to an Nasien, at the henkiin of revera C'Lisane wis nec miten amony tl Emonón I vincenimists, sans. "I chose this head with the mentionin

h.bance, dishem Jeannot but deus that he seems to me te have understood the Gersele as well as any resino cred ankar I have ever read, a to have imbibed as mens is gunt, ne

mert au blume is to we found in die windungs; &, notre standing the obscuring of some fussures, the harsinen filours, instances in the strongest patios, as well as some of the most uncoronin Chunghts. It lies a little out es my way to use serve it at present yet it is most tore, that were wil the thoughts of his Living Temple to be taken from China inte tributes, what would remain and every on masiderable; lintarhat remains aukošbue, uborsenna á by Theis, is eighty various, & in many parts of it, excetme beantions". Dreilridye. Diary & Correspentence,

bemareze, voiv. jó.6886.

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CONTENTS.

14

30

THE LIFE OF MR. John Howe. ....

THE LIVING TEMPLE; or a designed Improve-

ment of that Notion, That a Good Man is the Tem-

ple of God.

Part I. Concerning God's Existence, and his Con-

versableness with Man. Against Atheism, or

the Epicurean Deism. ........ .

Ceap. I. This potion common. Authorities need-

less. Insignificant with the atheistical, who

have made it more necessary to defend religion,

and a temple in general, than this, or that.

Better deferded against them by practice and

use, thar, argument, whereof they are incapable.

Often disputes of its principles not necessary to

the practice of religion. Some consideration of

those supposed in the general notion of a temple,

pertinent (however) to this discourse. . ...

Cap. II. I. The two more principal grounds
which a temple supposes. First, The existence
of God. SECONDLY, His conversableness with
men : both argued from common consent. Doubt-
ful if the first were ever wholly denied in former
days. The second also implied, First, In the
kdown general practice of some or other religion.
Evidenced, Secondly, In that some, no strangers
to the world, have thought it the difference of

man. II. The imuodesty and rashness of the

persons from whom any opposition can be ex-

pected. III. These two grounds, namely, the

existence of God, and his conversableness with

men, proposed to be more strictly considered

apart. And, FIRST, The existence of God,

where the nolion of God is assigned. The parts

whereof are proposed to be evinced severally of

some existent being. First, Eternity. Secondly,

Sell-origination. Thirdly, Independency. Fourth.

ly, Necessity of existence. Fifthly, Self-activity.

(The impossibility that this world should be

this necessary self-active being. The incon-

sistency of necessary alterable matter, more

largely deduced in a marginal digression.)

Sixthly, Life. Seventhly, Vast and mighty power.

A corollary. . . . . . . . . . . . .

CHAP. III. Wisdom asserted to belong to this

Beiog. The production of this world by a

mighty agent destitute of wisdom impossible.

On consideration of, 1. What would be adverse

to this production. 2. What would be wanting;

some effects to which a designing cause will, on

all hands, be confessed necessary, having mani-

fest characters of skill and design upon them.

Absurd here to except the works of nature;

wherein at least equal characters of wisdom and

design are to be seen, as in any the most confess-

ed pieces of art, instanced in the frame and mo-

tion of heavenly bodies. A mean unphilosophical

temper, to be more taken with novelties, than

common things of greater importance. Further

instance, in the composition of the bodies of

animals. Two contrary causes of men's not

acknowledging the wisdom of their Maker

herein. Progress is made from the consideration

of the parts and frame, to the powers and func-

tions, of terrestrial creatures. Growth, nutrition,

propagation of kind. Spontaneous motion, sen-

sation. The pretence considered, that the bodies

of animals are machines. 1. How improbable it

is. 2. How little to the purpose. The powers of

the human soul. It appears, notuithstanding

them, it had a cause; by them, a wise and intelli-

gent cause. It is not matter. That not capable

of reason. They not here reflected on who think

reasonable souls made of refined matter, by the

Creator. Not being matter, nor arising from

thence, it must have a cause that is intelligent.

Goodness belonging to this Being. . ...

Chap. IV. Generally all supposable perfection

asserted of this Being; where, First, A being

absolutely perfect is endeavoured to br evinced

from the (already proved) necessary bei ig;which

is shown to import, in the general, the utmost

fulness of being. Also divers things in particular

that tend to evince that general. As that it is at

the remotest distance from no being. Most pure-

ly actual. Most abstracted being. The produc-

tive and conserving cause of all things else. Un-

diminishable. Incapable of addition. Secondly,

Hence is more expressly deduced, The infinite-

ness of this being. An inquiry whether it be

possible the creature can be actually infinite ?

Difficulties concerning the absolute fulness and

infiniteness of God considered. 2. The oneliness

of this being. The trinity not thereby excluded.

Chap. V. Demands in reference to what hath been

hitherto discoursed, with some reasonings there-

upon : 1. Is it possible that, upon supposition of

this being's existence, it may be, in any way

suitable to our present state, made known to us

that it doth exist? Proved, 1. That it may. 2.

That, since any other fit way that can be thought

on is as much liable to exception as that we have

already, this must be, therefore, sufficient. Strong

impressions. Glorious apparitions. Terrible

voices. Surprising transformations. If these are

necessary, is it needful they be universal ? fre-

quent ? If not, more rare things of this sort not

wanting. 2. Demand. Can subjects, remote from

their prince, sufficiently be assured of his exist-

ence ? 3. Demand. Can we be sure there are

men on earth ? . . . . . . . . . . . .

Chap. VI. What is intended by God's conversa-

bleness with men, considered only as fundamen-

tal and presupposed to a temple. An account of

the Epicurean deity. Its existence impossible

any way to be proved, if it did exist. Nor can

be affirmed to any good intent. That such a be-

ing is not God. That the absolute perfection

proved of God represents him a fit object of re-

ligion. From thence more particularly deduced

to this purpose, His omnisciency, omnipotency,

unlimited goodness, immensity. Curcellæus's

arguments against this last considered. ...

Part II. Containing Animadversions on Spinosa,

and a French Writer pretending to confute him.

With a Recapitulation of the Former Part, and

an Account of the Destitution and Restitution

of God's Temple among men. .....

Chap. I. Wherein is shown, the destructiveness of

Spinosa's scheme and design to religion and the

temple of God. The repugnancy of his doctrine

to this assertion-- That whatsoever exists neces-

sarily and of itself, is absolutely perfect; which

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