prophecy, 325.-Objections against, considered. General remarks, showing that difficulties might have been expected before hand, 359. a. Its want of clearness, 361. b. Why was it not introduc- ed earlier, and why is it not now enjoyed by the whole world? 365. c. It has given rise not only to theological disputes, but to wars and persecutions, all which God must have foreseen, 367. d. It renders its votaries gloomy, 369.-Superior obligations imposed by it when compared with Judaism, ii. 253. A wonderful religion, 255. The attempt to prove it not true a daring enterprise, 258. Importance of the public preaching of it in a national view, and the protection of it by public enactments urged, 303. Means of perpetuating it, 309. Such perpetuity promised, 310. But on certain conditions, 311. a. That we feel the power of it ourselves, 312. b. That children be taught the Holy Scriptures, 313. C. That family prayers be maintained and have distinct reference to children, 315. d. That we show our regard for it by a readiness to make sacrifices in its support and extension, 317. e. That we favor the diffusion of knowledge, 320.—Truth of, proved from its effects, 336. Change effected by it in religious sentiment, 337. In national customs, 339. In public morals, 340. Its effects in converting numbers from open vice or religious insensibility, 341. Importance of this source of proof, 345. The claims of, 399. Nothing gained by neglecting its evidences, 404.
Classical studies, their value, ii. 392.
Colleges, munificence of Massachusetts to them commended, ii. 302. Government of them, its object, 388. Importance of a uniform execution of their laws, ib. Of attention to the morals of their members, 389. Responsibility of instructors in this respect, 390. Connexion between good government and good morals, ib. Their claims on those who have received their advantages, 476. College life, its dangers, ii. 362. From the opinion that the standard of morals to students is not the same as to others, ib. From want of independence, 364. From the use of profane language, 367. From dissipation, 369. Means of security, a habit of acting from principle, 369. What is implied in this, 370. Communion, with God, effects of it on christian character, ii. 133.- Of saints. Secret and family devotion fitted to prepare us for it, 134. Tendency of it to diminish fear of death, 135. Seasons of such communion often attended with comfort and joy, 136. in speaking of them enjoined, 137.
Conscience, its nature and power, ii. 323 seq. Acknowledged difference between human actious stated, 324. This difference in general rea- dily perceived, 325. No man sins through unavoidable ignorance, 326. This moral discernment followed by approval or disappro- val, and attended, in our case, with pleasure or pain, 326. Instan- ces of its power, 327 et seq. Conscience and reason will never die, 333. Hereafter it cannot be silenced, 335.
Controversy, theological, temper with which it should be conduct- ed, ii. 270.
Conversion, equal degrees of light and influence not necessary to ef- fect the conversion of all sinners, ii. 41. See Regeneration. Cudworth, Dr. his opinion that notwithstanding the number of pagan gods, the unity of God was still maintained, examined, i. 180 et seq.
Decision of character, urbanity consistent with it, ii. 468. Demoniacs of the New Testament, two opinions on the subject, ji. 94. The existence of evil spirits not inconsistent with reason, 95. Credible that they are injurious to other beings, 96. Representa- tions of Scripture on this point, the existence and agency of Satan argued, 97. His influence exerted both upon the minds and bodies of men, 98. Objection. Satan is never said to have been ejected from the possessed, or devils, but daiμoves, or dauóvia. Import of these words, 99 et seq. Inference, that the demons mentioned are the "angels" of Satan, 100. Opinion of Mr. Farmer examined, ib. His main argument against possessions, and the reply, briefly stat- ed, 103. Objection, that evil spirits seem never to have had such power at any other period or place, considered, 106. Reasons for believing that demoniacal possessions were not confined to the time of our Saviour, 108.—Objection considered, founded on 1 Cor. 8: 110. Another, drawn from the case of the damsel at Philippi, possessed of a spirit of divination, ib. Others noticed,—that the belief concerning demoniacs produces endlesss superstitions, 112. That the doctrine is inconsistent with the proof of revelation from miracles, 114. Passages which relate to demoniacal possessions, examined to show that more is meant by possessions, than bodily distempers-case of the demons which entered into the swine, 118. Argument, that our Saviour on this subject used language in a popular sense, answered, 119. Statement that Christ and his apos- tles received no commission to instruct men in the nature of dis- eases, and reply, 121. Other passages in proof of the common opinion, 122. Argument that the doctrine has an ill influence on the success of Christianity, examined, 123.
Dependence of man on God for moral goodness, ii. 158. Depravity human, just views on this subject important, i. 392. Source of inadequate notions respecting the extent of the demands of God, 393. The divine requirements could not be less than they are, 394. Is the divine law in its application general or particular? 395. Is no allowance to be made for creatures frail as we are, and surrounded by temptations? 396. Negative qualities condemned by the divine law, 397.-There prevails universally some degree of departure from the divine law, 395. Is the quantity of human guilt small? Our ingratitude a proof of corruption, 400. Our
want of love for God also a proof, 403. That mankind generally are destitute of such love shown;-by the want of a devout spirit among men, 404. By the reluctance manifested to contemplate and converse on the character and requirements of God, 405. By our disregard of his honors and felicity, 407. By the general as- pect of things in a civilized and christian land, 408. Some re- straints enumerated against which crimes are committed-of pa- rents and guardians—of a civil nature, 410—of religion, 411. Ob- jection, the inference from which precedes, though just as it re- spects ourselves, is too severe in regard to others, 415. Reply, the human character has appeared to equal disadvantage among bar- barous and civilized nations; and facts stated, showing the fero- cious depravity of uncultivated and even most refined pagan com- munities, 416. It has been extremely vicious under various de- grees of religious light, 418. It has an acknowledged tendency to alter for the worse, 422. The moral character ascribed to pagan deities indicates the moral feelings of mankind, 423. Even the Jews forsook the true God and worshipped idols, ib. No commu- nity have yet been discovered, who have learned the character of God from his works and have been accustomed to worship him aright, 424. Our opinion of mankind is less favorable in propor- tion to our converse with the world, ib. Objection, though there is much vice, there is also much virtue, 426. Objection derived from the existence of social and domestic virtues, 427. Reasons why such virtues are not of themselves moral qualities, 428. Evi- dence of Scripture on this subject, 430. a. The object of our Sa- viour's advent implies that the character of man is vitiated, ib. b. Christ speaks of the world, as hostile to his religion, ib. c. Satan denominated the god of this world, 431. d. Gen. 8: 21. Eph. 2: 3 and Rom. 8: 5, 9, 14 examined, 432 et seq.-Inquiry into the ex- tent of this depravity, 438 et seq. Objections considered, a. If sinning is natural, man cannot be blame-worthy, 442. b. The doctrine attributes moral evil to those who are incapable of moral action, 442. Inquiry as to the connexion between the sin of our first parents and the present moral character of their descendants, considered, 444. The bodily appetites become more imperious in consequence of the first transgression, 445. Influence of depravi- ty upon the understanding, 447.
Divinity, profession of, value of it, and of the liberally educated mem- bers of it, ii. 473. Necessity of extensive learning in them, 474. Influence of it on the literary and moral state of the community, ib. Doctrines, not necessarily unimportant because not clearly revealed, ii. 176-nor so, because great and good men have differed in regard to them, 177. Manner in which unwelcome doctrines should be exhibited, 265. Temper with which they should be defended, 269.
Education, importance of early—to a State, ii. 297 et seq. Ways in which it may be best promoted, 299 et seq. Election, twofold, mentioned.
a. To temporal favors, ii. 34. Illus- trated by the case of the Israelites, 35-of Judas, ib. How far the doctrine forms an objection to Christianity considered, 36. If God distributes favors unequally, he might have predetermined to do it, 37.-b. To spiritual blessings, 37. Unequal communications of divine grace analogous to the diversity with which external means are afforded, 38 etc. Reasons for believing that unequal commu- nications of grace are made, 39. All that is proper on the part of God done for the salvation of men, yet the same is not done for all, 40. Source of the difficulties often felt in regard to this subject, 41. Two propositions considered; a. There is demerit in sin; b. The gift of a Saviour was matter of benignity and not of obligation, 43. The sinner has no ground of complaint, if God does not change his inclinations, 45. Objection, that all ought to be treated with equal lenity, or equal severity, considered, ib. In distributing variously his blessings either of providence or grace, Deity does not act arbitrarily, 46. The salvation of all would be agreeable to God, 47. Yet he may not impart influences necessary to effect the salvation of all, 48. Argument from his omnipotence considered, 49. A common abuse of the doctrine noticed, 51. The doctrine does not make sin necessary, ib. True mark of election, 52. Epictetus, views of respecting a Divine Providence, i. 148. Error, ease with which it may be imbibed, ii. 192.
Faith, three senses of the term, ii. 9. a. It expresses simply the as- sent of the understanding to the truth of Christianity, 10. b. Used to express a quality connected with the power of miracles, 11. Nature of this species of faith, ib. c. Its import when it denotes that which ensures salvation, 12. Argument to show that in this sense it always denotes a state of the heart as well as of the under- standing, ib. et seq. Why so much importance is attached to it, 16. Saving faith not the foundation of holiness, 17. The condi- tion, not the meritorious cause of justification, 20. Festivals ancient, their moral character, i. 192.
God, his existence proved, i. 83. Something has existed from eterni- ty, ib. Every object therefore whose existence is not eternal is the effect of some cause, 84. Doctrine of eternal succession, ib. Of chance, 85. Opinion that all things were produced by laws of
matter, examined, 87.—Intelligence of, shown, 91. By marks of design in vegetables, 92. In animals and insects, 96. In the eyes of different animals, 100. In the wing of the beetle, 101. In the ox-fly, ib. In the phenomena of digestion, ib. In the natural affections of animals, 103. In the adaptation of different parts and objects in the system of the universe to each other, 104.-Omnipo- tence of, 109. Whence we infer this, 111. Objection, that we have no evidence of any thing but finite power, considered, ib. He cannot produce an infinite effect, 113. His omniscience proved,116 et seq. a. He knows his own intellectual exercises and his own attributes, ib. b. He knows all his works, 117. Two opinions ; 1. That God originally communicated certain qualities to matter, thus rendering his own immediate agency unnecessary. 2. That the laws of matter are nothing but his immediate agency, 120. C. He knows the thoughts and intentions of all rational creatures, ib. d. He knows not only the present and past exercises of moral agents but also all those which are future, 121. How can he have certain knowledge of the volitions of free moral agents? 122. His benevo- lence considered, 126. Dr. Clark's argument to prove it stated, ib. Proofs of it from the works of God, 127. a. From the provision made for the support and comfort of brute animals, 128. b. From the great variety of creatures capable of happiness, 130. Objection that the world is far from being free from misery, considered, 131. Misery when the consequence of sin may be the exercise of benev- olence, 133. Inquiry why God, being infinite in power, diffuses happiness so sparingly, ib. et seq. Is God ever actuated by a re- gard to the general good exclusive of other considerations? 136. Real benevolence never separated from truth and justice, 138. Doctrine of optimism, 138 et seq. His immutability proved, 142. Statement that the divine immutability renders prayer useless, ex- amined, 143. Providence of, 145. Changes in the material uni- verse the effect of the immediate influence of God, 152. His in- fluence on human actions not incompatible with free agency, 154. Opinions of ancient heathen respecting, 177. Representations of the gods by poets were in accordance with the popular belief, 178, 197. The number of such gods, 178. How did it occur, that the poets attributed to their supreme deity discordant and opposite qualities? 184. Character of the ancient pagan gods and of their worship, 190. Of the modern pagau gods, 201. Nations without any ideas of a supreme Being, 205. Views of Socrates respecting, 262. Of Plato and Plotinus, 263.
Haltemists, their opinions alluded to, ii. 174.
Heathen, their salvation possible, ii. 17. The objection, that it is un- just in God to condemn them for not assenting to truths which they never beard, noticed, ii. 18.
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