Are all capable of Reading, ib. Are fond of the
Bible, 172. Contend for Private Judgment, ib.
Their excellent Regulations as a Society, 172.
They gain by a Comparison with High-Church-
men, and are not the worse for want of Clergy,
ibid.
Quartilla, a Strumpet in Petronius, forgets that
ever fhe was a Virgin,
REafon, when, and why Men are against it, 82.
The Ufe and Extent of it, 285, 286. It is a
Ray of the Divinity, and effential to Religion,
287 to 289. It diftinguishes the true Religion
from falfe, 290, 291. Who are its Foes, ibid.
and 292
Reformation, in Religion, who they are that always
oppofed it, 25. The Reformation in England,
the Work of the Laity, but oppofed by the Cler-
gy, 86. What gave Occafion to it, ibid. The
Arts of the Ecclefiafticks to defeat it, 87. The
Spirit which it produced, 233. Not carried far
enough,
233,234
Religious Liberty, the glorious Growth of it in this
Reign,
370, 371
Religion, what the only Defign of it, 8. The two
great Points of it, 21. The Religion established,
by what Arts to be altered, 85. When left to
the Priests, always abused and facrificed to their
Intereft, 99. The Attempts of the High Clergy
to change ours, but hindered by the Laity, 85.
Religion, how propagated, 192. The Ends of
it not ferved by human Mifery, 217. Why in-
ftituted, 329. Natural to Man, and almost all
Nations have fome Religion, 349. The Folly
and Outrages committed for falfe Religions, 350.
The Ufe of Religion to Government, 351. The
Advantages which ill Priefts make of Religion,
and their Readiness to change from one Religion
to another for Gain, ib. A remarkable Instance
of this, ib. Religion a thing foreign from world-
ly Power, 406. In what manner taught by our
Saviour, 406, 407,409. Chriftian Religion made
a Metaphyfical Science, 52. The Advantage of
this to the Priests, ib. The true one, its Sim-
plicity and Loveliness, 243. Disfigured by hu-
man Inventions,
ib. and 244
Reproof of fmall Faults, of fmall Service,
Revelation, the Abfurdity of one that wants to be
revealed,
Ridicule, how much, and why the Priefts hate it,
320. It cannot hurt Religion and Virtue, 321
Rome (the Church of) why owned by the High
Clergy to be a true Church, 46. Her different
Treatment by the Engli, Clergy, now and for-
merly, 132. The Clergy of that Church, the
two principal Arts by which they fupport them
felves, 134. Imitated by others therein,
Sacraments, the Adminiftration of them, not con-
fined by our Saviour, to any Set of Men what-
foever,
Sacrilege, the Cry of it not regarded at the Refor-
Sanctified Names, how little they fignify,
Sarum (late Bishop of) his Character of the Cler-
gymen and Laymen,
Satan, what would do him too much Credit, name-
ly, making him a Match for a Million of con-
fecrated Perfons,
School Divinity, its Ufeleffnefs and Abfurdity, 24.
Schoolmen, their Character,
Scripture, addreffed to all Men alike, 23. Some
Parts of it, why obfcure, 24. Not given to make
Work for Interpreters, 59. How abused by
Priefts, 180, 181. Its Elogium,
405
Simony, the Clergy fworn not to practise it, 128.
In what Inftances that Oath is often broken, 128,
Slavery, grows defirable through Habit,
Society, every voluntary one has a Right to create
their own Paftors, and to judge them, 76. (Re
ligious ones) an Account of their Beginning and
Eftablishment,
416 to 418
Souls, not to be faved by Proxy,
27
Sounds, how Men are deluded by them, 186. In-
ftances of this,
186, 187
Speculations, the Combuftions raifed by the Priefts
about fuch as fignify nothing, 88. Inftances of
this,
88 to 90
Subjects, what worth a wife Man's Thoughts,
Succeffion (uninterrupted) enquired, into, 43. Not
once mentioned in Scripture, 44. The Clergy at
endless odds about it, ib. Inftances of this, ibid.
It is a Contradiction to the Reformation, 45.
Cranmer difowns it, ib. It is derived from An-
tichrift, ibid. The only one which has not been
interrupted, 63. Modern Apoftolical Succeffion,
its Vanity,
Superftition, a Philofophical Account of it, 446 to
449. The Ufes and Advantages which the Hea-
then and Popish Priefts make of it, 450. Their
Arts to encrease it,
451 to 453
Rade, the Parfon's, what would fpoil it,
Truth, receives Advantage from Examination,
29. Not to be difcovered by those who have
an Interest against it, 31. Can never fin, 77.
Needs no Mafquerades, ib. How many Enemies
it has, especially fpiritual ones, 235. How it
would profper, were it encouraged, ib.& feq.
Teftimony, Rules to try the Truth of it,
Tilletfon (Archbishop) a fine Obfervation of his, 51
Virtues, what Virtues are rewarded eternally, 466,
467
Universities, the miferable State of Learning and Re-
ligion there, 32, 33, and 234. They too often
initiate Youth into Perjury,
Vulgar, (the) what fort of Religion pleases them
beft, 321, 322. High Church Vulgar, how they
are mifled, and their Reverence misplaced, 267
to 271
WHimfies of private Doctors, what Contempt
they deserve,
Whiston (Mr.) his Charge upon the Clergy for not
believing their own Articles,
Will of God, a Rule to know it,
William (King) the Third, intended a Regulation
of the Univefities, but was prevented by the
late Duke of S-
Words, how they deceive the World, 6. The Abuse
World, the way to debauch it, is to debauch the
Writers, the fineft often neglect Important Sub-
jects,
Writings, (controverfial) the difference between those
of Gentlemen and thofe of Divines,
Youth, how easily fufceptible of Vice and Vir
ZEal, (true) a Definition of it, and Character of
it, 183. Falfe Zeal how much Mischief it does,
ibid. It is brutish, implacable, and profane, 189.
Its terrible Character, and vile Pedigree, 185,
186. The Zeal of corrupt Priefts, its Causes and
Motives, 187, 188. How little they concern the
Laity, ib. Zeal is often the Effect of Conftitu-
tion, 188, 189. A remarkable Inftance of this, ib.
How apt Men are to be mistaken about it, ibid.
Chriftian Zeal, its Meeknefs and excellent Effects,
188. Infeparable from Charity, ib. Is an Ene-
my to all Severity, ibid. Modern Zeal, its utter
Inconfiftency with the Gospel, 191. Altogether
unlike that of the Apoftles, ibid. Zeal of High-
Church Priefts, how wretchedly employed, ibid.
Not intended to promote Religion,
ibid.
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