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 eterual 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.
design in vegetables, 92. In animals and insects, 96.
of different animals, 100. In the wing of the beetle, 101.
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 pagan gods, 201. Nations without
any ideas of a supreme Being, 205. Views of Socrates respecting,
262. Of Plato and Plotinus, 263.
Hattemists, 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 heard, noticed, ii. 18.
Idolatry, the most ancient form the worship of heavenly bodies, i. 184.
Next the worship of human spirits, 186. The latter gradually
gained on that of the Supreme Being, ib. Divine honors paid to
the living, 188. To whatever was found to be of great utility, and
to particular qualities and conditions of human beings, 189. Wor-
ship of human spirits, its nature and influence, 189 et seq. Char-
acter of the pagan gods and worship, 190 et seq. Gods and wor-
ship of modern pagans, 201. Of the Hindoos, 202. Worship ren-
dered to the grand lama, 205—to a boy in the Mahratta country, ib.
Imagination, susceptible of improvement, ii. 428. Mode of cultivating
it recommended, 429.
Immortality of the soul, evidence in favor of it from the light of nature,
i. 157. Our present existence affords a presumption that we shall
exist hereafter, 158. Evidence of a future state derived from the
character of God as made known by the works of nature and from
the inequalities of the present state, 162. The representations of
revelation correspond with the deductions of unaided reason, 165.
There is something now like a retribution; hence a presumption
of a perfect one hereafter, 167. Summary of the argument, 170.
Objections to that part of future retribution which consists in pun-
ishment, considered, 170. a. That if there were to be such a pun-
ishment it would be rendered more certain than it is from the light
of nature, ib. b. That many immoral persons, at present, exhibit
not the least evidence of being objects of the divine displeasure,
171. c. That many immoral persons are not actuated so much by
depravity of heart as by thoughtlessness, 172. d. Such a Being
must be incapable of offence or provocation, 173. e. That there
is in fact no liberty, 175.-How this retribution will be regulated,
174. The doctrine of immortality or a future state not universal
among the ancient or modern heathen, 215 et seq. The notions of
those who believed it, ill-defined and irrational, 219. Opinions of
ancient philosophers on this subject difficult to be ascertained, 223
et seq. Opinions of Socrates and of the stoics, 225. Of Cicero
doubtful, and of Tacitus, 226. Of Pliny and of Varro, 227.
Immutability of God, i. 142, ii. 34. Does not render prayer useless, i.
143.
Improvement literary and moral, connexion which ought to subsist be-
tween them, ii. 439. If the moral character is debased not desira-
ble that the intellect should be improved, 440. Effects on society
of literature and science as they are combined or not with religion,
441. Such effects uniformly felt, 443. Religion presents strong
inducements to cultivate the moral and intellectual powers, 444.
Last hours of a profligate man possessing talents and learning, 445.
Independence of character, want of it wrong, dangerous and impolitic,
ii. 365. It does not imply superciliousness, 406. Its nature and
value considered, 409 et seq. No one independent of God, 410,
nor of his fellow beings, 411. It consists in a determination to re-
gard objects according to their value, 413. The term abused when
applied to the duellist, ib. Examples of it, 414. Indispensable in
forming religious opinions, 415.
Infanticide, i. 233, 251.
Inspiration of Scripture, defined, i. 371. Probable that some method
would be adopted to preserve in the world the instructions of Christ,
372. Necessity of inspiration in the disciples of Christ, 373. Such
supernatural aid he promised, ib. These promises not limited to
their public preaching, 375. Inspiration of Mark and Luke, 376.
Of the epistles, 379, particularly of St. Paul's, 381. Testimony of
Peter to the inspiration of Paul, 387. The Christian Scriptures
were in the earliest periods believed to have been given by inspi-
ration, 389. Grounds on which the inspiration of the Jewish
Scriptures is asserted, ib. et seq.
Intellectual powers, value of them, ii. 460.
No one should be cultiva-
ted at the expense of the rest, 428. If one is feebler than the rest,
it should receive more attention, ib.
Intemperance, its influence on national welfare, ii. 349. In shortening
life, 351. Difficulty of reform, 352. Progress of a youth in this
vice against every effort to reclaim him, described, 353. An in-
stance stated, 354. Means of suppressing it, 356 et seq.
Japan, religion of, i. 204.
Jews, fulfilment of the prophecies concerning them a proof of Chris-
tianity, i. 335 et seq. On what grounds they expected justification,
ii. 23.
Judgment, advantages from cultivating it, ii. 467.
Justification, meaning of the term, ii. 20. Difference between and
pardon, ib. Christian same as pardon, 21. Opinion that it has a
more extended meaning than pardon, considered, 22. How the
Jews expected it, 23. Inefficacy of their ceremonial observances
to procure it, 24. Doctrine of gratuitous, how it appeared to a
Jew, 25.
Conditions of, 26. Faith not the meritorious cause of
it, ib. Discrepance between Paul and James on the subject noti-
ced, 27.
Knowledge-foreknowledge of God inferred from his providence, ii.
33. Extends to characters and destinies of men, 34. Connected
with predetermination, ib. Importance of it as a source of nation-
al welfare, ii. 287.
Lama Grand, worship paid to him, i. 205.
Language, the study of it gives a command of the attention, ii. 465.
Changes necessarily occur in all languages, 481. Changes which
have occurred in the English both in England and America, 483.
New words found in English writers, ib. Circumstances which
expose the language among ourselves to change and corruption,
484. Figurative language gradually becomes literal, 485. Condi-
tions under which new words are to be introduced, considered, ib.
Law, value of the profession of, and of the liberally educated mem-
bers of it, ii. 472.
Liberally educated men, their influence in society, ii. 471. In the pro-
fession of law, 472. Of medicine, 473. Of divinity, ib.
Libertines, their opinions, ii. 175.
Lord Minto's advice to a class leaving Fort William College, ii. 466.
Means used by the impenitent render their conversion more probable,
i. 531.
Memory, dependent much on cultivation, ii. 426.
Mexicans, their religion, i. 206, 208.
Morality consists of purity of heart, ii. 403.
Morals, state of among the heathen, i. 231. As inferred, a. From the
custom of exposing infants, 233. b. From customs in war, 234.
c. From the Roman triumphs, 238. d. From their gladiatorial
shows, 239. e. From their treatment of insolvent debtors, 241.
f. From their treatment of slaves, 242. g. From the crime of un-
chastity, 245. Morals of the Romans, 249. Of the Chinese, 250.
Of the Hindoos, 252. Of other modern pagans, 255 et seq.
National prosperity secured by a union of wisdom, knowledge, and
the fear of God, ii. 286. Value of knowledge to a nation, 287.
The union of wisdom and knowledge implies an understanding of
the nature and design of civil society, 288. Moderate expectations
as to the uniform result of any political system of government, ib.
Caution in the choice of rulers, 289. The union of wisdom, know-
ledge and religion ensure a well administered government, 290.
Increase the power of a nation, 291. Prevent revolutions, 292.
Illustrated by the fathers of New England, 293. Religion in a peo-
ple insures the divine protection, 294-essential to national happi-
ness, 295 et seq. Education essential to national prosperity, 297 et
seq. Public religious instruction, 302.
New England, character of the fathers of, ii. 293, 300.
Nicodemus, the import of our Saviour's conference with him on re-
generation, examined, i. 488 et seq.
|