known to be incorrigible, answered, ib. Arguments in opposition
to the doctrine examined,-thought by some inconsistent with the
character of a benevolent God to create a being, whose existence
on the whole is worse than none, 74. A belief in necessity, with
some the ground of denying the doctrine, 75. All punishment dis-
ciplinary, considered, 77. Two other objections; a. That those
passages which speak of the wicked as being consumed, etc., re-
late to crimes and not to persons, 83. b. That the wicked will
either be annihilated at death, or after they have endured a pun-
ishment proportionate to their crimes, 84. Passages considered,
which directly assert the endless duration of future punishment, 87.
Import of the words aior, aiários, ib. et seq.
Reason and religion always on the same side, ii. 331, 346.
and Conscience imperishable, ii. 333.
how far it is of use in forming theological sentiments, ii. 391.
Regeneration may be needed by those whose characters have exhibit-
ed nothing open to censure, ii. 343. Importance of coming to
right conclusions on it, i. 481. Much said of it in Scripture, 482.
The meaning of the term investigated, 483. Does it express only
a transition from paganism or Judaism to Christianity? ib. Is it
designed to express only intellectual improvement, or enlargement
of intellectual powers? Does it mean simply an external reform?
486. It implies a moral change, 488. The conference with Nico-
demus considered, and that our Saviour discoursed of a renovation
of heart, shown, ib. et seq. Who need such a change? a. Hea-
then, 493. Some think these are especially meant in the strongly
figurative language by which regeneration is expressed, ib. b. All
whose moral state is no better also need such a change, 494.
There may be among ourselves those who are as guilty as heathen,
though they are far removed from the infamous vices of heathen-
isin, ib.
c. All who live in habitual violation of Christian precepts
need a renewed heart, 294. d. Such change necessary for all on
whose minds religious considerations make no deep nor habitual
impression, 496. e. For all who are incapable of enjoying the
kingdom of God, 497. For all the intelligent offspring of Adam,
499. The next inquiry, whether there is any thing irrational in
ascribing the change to divine agency, 503. Heathen writers ac-
knowledged that virtue had a divine origin, 505. Men have in-
fluence on the moral character of each other-God may have a far
greater influence, ib. Testimony of Scripture, by which it is shown
that is the effect of divine agency, ib. et seq. Objection,
That by the Spirit is meant the Scriptures, answered, 508. Inquiry,
whether there are not incontestable facts, of which no good account
can be given without supposing a divine iufluence, 509 et seq.
case of great change supposed. Objectors may say, that in such
cases no real change of heart is produced, 512. That we must not
judge hastily, ib. That many professing to have become regener-
ate have afterwards returned to vice with new avidity, ib. And
that the change is sometimes accompanied with great agitation of
the passions, 513. Not surprising, that religious subjects should
excite strong emotion, 514. Character of the heart after, 515.
a. It is not actuated merely by hope of reward or fear of punish-
ment, ib. et seq. b. It loves holiness for its own sake, 518. Are
regenerate persons distinguished by a new moral quality or only
by a greater degree of the same quality ? 519. Arguments in favor
of the former view-a. The language of Scripture corresponds
much better with such a supposition, ib. b. The Scriptures rep-
resent the difference between the saint and the sinner as consisting
in a new disposition, 520. c. If the difference between the right-
eous and the wicked consists in degree only, this difference is much
less than that which exists between many wicked, 521. d. Assur-
ance of salvation is unattainable by Christians, if the difference be-
tween them and the wicked consists in degree only, 522.
e. The
testimony of numbers who affirm that before they were destitute
of true holiness, of some weight, ib. is instantaneous, 523.
Opinion that the wickedness of the human heart is progressive un-
til —, noticed, 524. Something more than increased light neces-
sary to the production of, 526. Whether the divine influence
necessary to produce is always bestowed according to previous
character, considered, 529. Means used by the impenitent render
their conversion more probable, 531 et seq. Is it right to direct
the unrenewed to the use of means? 535 et seq. Recapitulation of
Application of
the propositions which have been sustained, 539.
the subject to the profane, 541. To the dissipated, ib. To those
on whom religion makes no deep impression, 542. To all who are
not capable of enjoying heaven, ib.
Reign of Christ, import of it, ii. 142. We must all be subjected to it,
147. Folly of the warfare against him, ib. Its unreasonableness,
149.
Religion, without it, it were better to be any thing than a rational be-
ing, ii. 333. Indispensable to national welfare, 295, 475.
Family, duty of suggested, ii. 132.
Revealed, its benefits not confined to those who really, or nomi-
nally embrace it, i. 214.—Its influence on the present condition of
man, 234. Influence of its doctrines, 235. a. The knowledge it
communicates of God, 236. b. Of the incarnation and sufferings
of Christ, 237. The motive to a virtuous life furnished by the dis-
coveries contained in the Scriptures, considered, 238. Consequen-
ces resulting from the loss of religion illustrated by the example of
the Jews, 240. Influence of its requirements, ib. Some of its
moral precepts and their influence on society, noticed, 242. Im-
portance of efforts to diffuse its blessings, 244. Not to be effected
by miraculous interposition, ib. Consequence of neglecting to sus-
tain its ordinances, 318. Duty of sending it to the destitute, 319.
The interests of affected by the character of its possessors, ii.
Pagan, not only gay and licentious, but also cruel and ferocious,
i. 194.
Resurrection of the dead, no such doctrine among pagans, ii. 53. Not
taught expressly by Moses, 54. Believed by Jews in our Saviour's
time, 55. Inferred probably from passages in prophets, ib. Re-
vealed clearly by Christ, 57. Passages in N. T. which prove it, ib.
That it implies no impossibility argued a. From the nature of the
case, ib. b. From particular facts, 58. The same bodies will be
raised, ib. But will not necessarily consist of the same numerical
parts, 59. Objections, that two persons may at different peri-
ods die in possession of the same particles, considered, 60. a.
Great change will be produced in the appearance and qualities of
our bodies, and the nature of this change, 60. Our future bodies
the channel through which pleasure or pain will be conveyed to
the mind, 63. Reason why the intermediate state is seldom men-
tioned in Scripture, ib.
— of Christ, as a proof of Christianity, examined, i. 296. A more
particular examination of it, 299. Like any other event, it must be
supported by evidence. We have satisfactory evidence of it,
whether we consider, a. The number of witnesses, 299. b. Their
competency, 300. c. The proofs of their integrity, ib. Objec-
tion, that they were selected and from his friends, answered, 305
et seq.
Revelation, necessity of, considered, i. 176. a. From the opinions in
regard to the divine nature among the ancient heathen, 177 et seq.
Rise and extent of idolatrous worship, 184 et seq. Character of
heathen gods and their worship, 190. Cruelty of paganism, 194
et seq.
Paul had reason to charge the gentiles with atheism, 299.
b. From such opinious among modern pagans, 201. Nations who
have no ideas of a God, 205 et seq. c. From inadequate notions
of the heathen in regard to a future state, 215. d. From the state
of morals among pagans, 231. e. From the inadequacy of ancient
philosophers as guides in religion, 261.
Sabbath, its perpetuity argued, ii. 210 et seq. a. Was established im-
mediately after creation, but its obligatory power not confined to
that age, nor to any period of the world, nor to any nation, 211.
Objection, that we have no evidence that the seventh day was ob-
served by the patriarchs, considered, 211. Objection, that it is a
positive institution, answered, 212. b. Was recognized in the na-
tional religion of the Jews, 213. Opinion of Dr. Paley, that the
command respecting, was first published in the wilderness, exam-
ined, 214. Objections from the reasons on which this command
is urged having apparent relation to the Israelites exclusively, 215.
c. Direct evidence that the apostles and first Christians observed
one day in seven, 217. Many proofs, showing the early observance
of the Lord's day, from the christian fathers, 219, note. Argu-
ment for the briefly stated, 220. Inquiry, which day of the
week should be observed, examined, ib. Importance of in
its influence on religion, 222. a. From the nature of the mind
and heart, b. From the evidence afforded by the Scriptures, 223.
c. From the observances of pagans, 224. d. from the general
consent of both friends and enemies of revelation, 225. Effects of
a disregard of contemplated, 226. Importance of well exe-
cuted laws on the subject, 229, 303.
Sacrifices expiatory, their design, ii. 24.
the Jews in regard to their efficacy, ib.
Influence of the opinions of
· Human, i. 194 et seq. Not abandoned by Romans as late as
fourth century, 196. among the Mexicans and Hindoos, 209.
Salvation, gratuitous, ii 16. of pagans possible, ii. 17. Fre-
quency of the neglect of it, 256. Consequences of such neglect,
Satan, his existence and agency affirmed, ii. 97. See demoniacs.
Schamans in Siberia, same with the Sammans in India,-their tenets
and practices, i. 203.
Schools, common, their value, ii. 301.
Scriptures, early instruction in them one means of perpetuating Chris-
tianity, ii. 313. Their value in a course of public education, 391.
Inspiration of, i. 371 et seq. See Inspiration.
Sin, a crime, not a misfortune, ii. 42. Of our first parents; connex-
ion between it and the character of their posterity, i. 444.
Sinner, has no right to complain of God for not inducing him to re-
pent, ii. 42. The only impediment to his salvation, a want of in-
clination towards duty, 42, 44. Does not reject salvation for any
cause corresponding with physical impossibility, i. 544.
Sincerity, its value of as a test of religious faith, i. 199.
Smith Adam, sentiment of, expressing the necessity of some atone-
ment to reconcile the divine justice, i. 461.
Socrates, his views of a future state, i. 225.
262.
Sovereignty of God, what meant by it, ii. 46.
Spirit Holy, his agency in regeneration, i. 503.
on, ii. 15. His influence not always bestowed according to previ-
ous character, i. 530.
good and evil, their influence, ii. 45.
human, worship of, i. 186, 189.
among the Hindoos, 203.
State future, see immortality.
Its influence, 190 et seq.
Taste literary, connexion between it and the influence of men on the
morals and piety of those around them, ii. 476.
Time, its importance, ii. 373. Diversities in the circumstances and
condition of men chiefly owing to the use they make of it, 374.
Ways in which it is frequently wasted by students, 375. If reading
is not systematic, ib. By reading with divided attention, 376. By
indecision, 377. By idle conversation and idle pursuits, 377. Mo-
tives to a sedulous use of time, 380.
Truth, importance of a strict regard to it in reporting facts, ii. 407.
Truths of the Gospel, importance of ascertaining them, ii. 168. Ten-
dency of rejecting them, 191.
Unbelievers, great difference between their condition in heathen and
Christian lands, ii. 18.
Understanding, influence of human depravity upon it, i. 447.
Utility, doctrine of, commented on, ii. 450.
Vice, the best way of suppressing it is the propagation of moral senti-
ments and feelings, ii. 358.
Virtues, social and domestic, not of themselves moral qualities, i. 428.
-Does not consist in prosecuting our interest, as such, 515.
War, the extent of this calamity, ii. 273.
Nature of its evils, 277.
The inquiry, shall the sword devour forever? answered, 280.
Worship, of human spirits, i. 186, 189.
Pagan, its effects compared with those resulting from the wor-
ship of the true God, i. 198.
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