THE next inftance of the magistrate's care of re-

ligion, in establishing a national worship. That an

eftablished religion is the univerfal voice of nature.

The right of establishing a religion justified, in an ex-

planation of the true theory of the union between

Church and State. This theory applied as a rule to

judge of the actual establishments in the pagan world.

The caufes that facilitated the establishment of religion

amongst them; as likewife thofe caufes that bindered

their eftablishments from receiving their due form,

P. 33.

SECT. VI.

THE laft infance of the magiftrate's care for the

Jupport of religion; in the allowance of a general tole-

ration: the meefure and causes of it: the nature of

the ancient tolerated religions: bow, under the fu-

pervifion and direction of the magiftrate: and how first

violated and deftroyed by civil tyranny, P. 33 - 79.

-

BOOK

BOOK III.

PROVES the neceffity of the doctrine of a future
fiate to fociety, from the opinion and conduct of the
ancient fages and philofophers, p. 80-347.2.200

SECT. I. png to noin

TESTIMONIES of ancient fages and philofo

phers, concerning the neceffity of the doctrine of a future

ftate to civil fociety, p. 80-89. di nors kilma) 2.d

town, sidot ans

SECT. II.ioman bra

ནྟྭཱ

THAT none of the ancient philofophers believed the

doctrine of a future ftate of rewards and punishments,

though, on account of its confeffed neceffity to the Sup-

part of religion, and confequently of civil society, all the

theistical philofophers fedulously taught it to the people,

The feveral fenfes in which the Ancients conceived the

permanency of the human foul explained. Several ge

neral reasons premised to shew that the ancient philofo

phers did not always believe what they taught, and

that they taught the doctrine of a future fate of re-

words and punishments without believing it: Where

the principles that induced the ancient Jages to deem it

lawful ta deceive for public good, in matters of reli-

gion, are explained, whereby they are feen to be fuck,

as had no place in the propagation or genius of the

Jewish and Chriftian religions. In the course of this

enquiry, the rife, progress, perfection, decline, and

genius of the ancient Greek philofophy, under its feve-

ral divifions, are confidered and explained, p. 89-119,

SECT.

SECT. III. {

ENTERS on a particular enquiry into the fenti-

ments of each felt of philofophy on this point. The di

vifion and fucceffion of their fchools. The character of

Socrates; and of the new and old Academy. The

character and genius of each fect of the grand Quater-

nion of theiftic philofophy, the Pythagoric, the Pla-

tonic, the Peripatetic, and the Stoic: hewn that not

one of thefe believed the doctrine of a future ftate of re

wards and punishments. The character of Tully, and

bis fentiments on this point. The original of the anci-

ent fables, and of the doctrines of the Metempfychofis

and Metamorphofis, occafionally enquired into and

explained, p. 119-190.

SECT. IV:

SHEWS, in order to a fuller conviction, that the
ancient philofophers not only did not, but that they
could not poffibly believe a future ftate of rewards
and punishments, because two metaphyfical principles,
concerning the nature of God, and of the human foul,
which entirely overturn the doctrine of a future ftate \
rewards and punishments, were univerfally held and

believed by all the Greek philofophers. Thefe doctrines

examined and explained: In the course of this enquiry,

the true genius of the ancient Egyptian wisdom i

plained; and their pretended philofophy, as delivered

by the later Greek writers, fhewn to be fpurious. Thes

fection concludes with the ufe to be made of this re

markable fact (of the ancient philofopbers not believing,irs

and yet fedulously teaching, a future ftate of rewards &

and punishments) for the fupport of our main question,

p. 190-258.

2

SECT.

SECT. V.

This account of the ancient philofophy, fo far from
being prejudicial to Christianity, that it greatly credits
and recommends it. Proved from the mischiefs that at-
send thofe different reprefentations of paganism, in the
two extremes, which the defenders of religion are ac-
customed to make: where it is fhewn that the difference
in point of perfection, between the ancient and moderni
tems of morality, is entirely owing to Christianity,

P. 258265.

SECT. VI.

THE atheistical pretence of religion's being an in-

vention of statesmen, and therefore falfe, clearly con-

futed, and fhewn to be both impertinent and falle. For

that, was the Atheist's account of religion right, it

would not follow that religion was falfe, but the con-

trary. But the pretence falfe and groundless, religion

baving existed before the civil magiftrate was in being;

p. 265 347.