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God does all and we do all; God produces all and we act all ; for that is what he produces, our

own acts ; not inconsistent with freedom 581.
Elect--God has absolutely elected the particular persons that are to be godly 11.521.
ELECTion—if there be none, then it is not God that makes men to differ; not from foresight of works

or conditional as depending on the condition of man's will 11. 527--follows from God's deter.
mining that Christ's death should have success in gathering a church to him ; for he must fix
on the persons beforehand 529—decrees of, proved from the Scriptures 530-532—the Scrip-
tures in reaching it have not imposed on our understanding a doctrine contrary to reason 532-
the conditional, of the Arminans absurdly so called 534–not of works, laughi in the Scriptures
538_objection against, that many called elect actually turned apostates, answered 53—decree
of God of the creature's eternal happiness antecedent to foresight of good works in a sense in
which he does not in reprobation decree the creature's eternal misery antecedent to any fore-
sight of sin 510-redemption, &c. with the Jews began with the nation, and descended io per-
sons ; but with Christians, election, redemption, &c. begin with particular persons and ascend

to public societies 565.
End-for which God created the world; chief and ultimate; inferior ; subordinate ; defined II. 193

-the same may be both the immediate and ultimate ; illustration : the ultimate is that end
which is sought for the sake of itself; an end may have the nature of an ultimate, also sub-
ordinate one: chief differs from ultimate, the one most valued ; two different ones may be
ultimate yet not chief: ultimate not always chief 191-supreme, when the ultimate is such' 196
-original ; God's last, in creating the world not his faithfulness; but after it was created, it
may be the end of many providential disposals, and, in a lower sense, his last ; distinction be-
[ween a consequential and subordinate end 197--can be but one of God's work in the highest
sense ; under hat supposition? how several? 198God's last in creation, no notion of, which
implies indigence, insuiticiency, mutability or dependence on the creature for happiness, is agree.
able to reason 200-question of decision as to God's, in creation, by supposed perfect third
being, or wisdom, justice, recullude as a person, &c, 201—God's ultimate, in creation, whatever
is good, amiable and valuable in itself absolutely and originally 203—God's ultimate, in creating
the world, was to communicate his own intiniie fulness of good ; reasonable 206-any other
scheme of God's lust, in creation, liable to objection 213—God must have pleasure in it let what
will be his last end 214-any thing, the last end of some of God's works'the result not of this
only, but of his works in general, ihough not mentioned as their end, but only of some, we muy
infer to be the last, of others also ; and that which appears from the Scriptures to be God's
last, in creation, disposal, and moral government of the world is the last of creation in general
223—that, which the word of God requires the intelligent and moral part of the world to seek
as their main end, to have respect to, and to regulate their conduct by, as their ultimate and
highest, is the last end for which God made it, and hence the whole world 224—of the good.
ness of a thing, the end of the thing 225--the last, and highest, of the pious, approved in the
Scriptures, the same as God's last in creation, and so respecting Jesus Christ 225—God's name in
the Scriptures declared to be his, or object of his regard 236-246-ultimate, of creation but

one 252.
END-great and main one of separating the children of Israel from other nations what? I. 154.
ENDEAVORS--arising from indirect willingness cannot excuse for want of performance of a man's

duty; may have a negatively good influence ; occasions of aroiding evil II. 107.
ENJOYMENTS-spiritual, in what respect they are of a soul-satisfying nature III. 179.
ENMITY—of men to God, in what respecís and how great IV. 36-42; why they are so 42.45;

strictness of God's law a principal cause ; reasons that it is not perceived is, that it is partly
exercised in unbelief of God's being ; do not realize there is such a being 46; think of him as
infinitely above them 47; restrained by sear 48; may not have had much trial of the heart and
do not know it 49—consequences of 58, 59--causeless, either from what God is or haih done

62-shows God's wonderful love in giving Christ to die for us 63.
Eq LIBRIUM-of the will, perfect, no volition 11. 3-the mind in, as likely to choose one way as

another; with respect io crimes 112.
ERROR-or mistake, may be the occasion of a gracious exercise of a gacious influence of the Spirit

of God III. 61.
ERRORS-in rejecting the revival, not distinguishing the good from the bad, &c. III. 289—in judg.

ment may occur in a work of the Spirit of God 290—not to be wondered at that there should
be some 291-easily accounted for ; how? 293, 294–10 permit many, analogous to God's man.
ner of dealing with his people; not to be wondered at, if we consider Satan's hand in them 296
-to think we may use the worst of the language, even if the truth, of each other 356—the
exercise of a truly good affection may be the occasion of 378—some that have arisen from before
specified causes 391-396 ; censuring Christians in good standing as unconverted 391; lay

exhorting 397.
ERSKINE, Rev. Joun--his view of President Edwards's writings and advertisement to the History of

Redemption I. 295.
Essays on the Principles of Morality and Natural Religion-remasks on ; its author holds a neces.

sity of man's actions plainly inconsistent with liberty II. 183; also maintains that man must
have a freedom opposed to moral necessity, yet a liberty to signify a power of acting withou
or against motives, and even in contradiction to all our own desires and aversions and princi-
ples of action ; also a necessity inconsistent with some supposable power of arbitrary choice
184; does not distinguish between natural and moral necessity 185; differs from Edw vds in
his views of blameworthiness, &c.; also holds that God has so constituted man, that he is
acting under a constant delusion of liberty 186; uses contingence as chance, and supposes
such to be the liberty without necessity of which we have a natural feeling 187; attributes all

labor and industry of mankind to men's natural delusive sense of the liberty of con-
tingence 188; disproved ; such a liberty of contingence not known 189.
ETERNITY of hell torments, proved to be just and real 1II. 267-276.
EUSEBIUS—his view of liberty of man's will II. 34.

the care,

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Evasion-attempted with reference to the application of the term samts, &c. I. 100.
EVASIONS of the argument for the depravity of nature considered II. 361-371.
Eve-reason to believe, that Adam in giving this name to his wife had reference to the promise to

his posterity II. 401, 402.
Event-dependent on a cause, must be connected with it ; not necessarily connected with its cause

comes to pass without cause II. 46–contingent in existences without all necessity is without
evidence 74-so contingent, that it possibly may not be, cannot be foreknown 75—events in the
moral world, proper that they should be ordered by God 161-necessity of it, the only way
of proving that a thing will certainly be 168-every one that is the consequence of any thing
whatsoever, or connected with any foregoing circumstance either positive or negative, as the

ground or reason of its existence, niust be from God 177.
EVIDENCE-no event can be known without it II. 74.
EVIDENCES, of grace-those exercises and affections which are good ones differ from all that devils

are subjects of, in foundation ; viz. an apprehension or sense of supreme holy beauty and come
liness of divine things, as they are in theinselves, or in their own nature IV. 468 ; also in their

tendency 470; tend to destroy Satan's interest, to wound and weaken his cause 471.
Evr., Moral-consists in a certain deforinity in the nature of certain dispositions of the heart and

acts of the will II. 120—God may order and dispose of that event which in the inherent subject
and agent is moral evil and yet his doing so may be no moral evil 161-coming to pass, may be
an occasion of greater good than that is an evil 520-if God be truly unwilling that there should

be any in the world, why does he not cause less to exist than really does ? 560.
EXCOMMUNICATION-nature of, a punishment ; privative IV. 639; cut off from the charity of the

church; how ? 640; from brotherly society; how? 641, 642; from its fellowship of the wor-
ship 643 ; from other privileges of more internal nature; the positive part of it what? 644—by

whom is it to be looked on as inflicted ?-who are its proper subjects ? 645—the end of it 646.
EXERCISES—of grace, two kinds of; immanent acts; and practical or effective exercises I11. 204.
EXHIBITION—that which is essential to a thing to be repressed in an exhibition or declaration of ; ap-

plied to profession of the Christian religion I. 99.
EXISTENCE-mode of proving our own II. 28-of men, dependent on acts of the will 67, 68—under-

standing and will the highest kind of 216.
EXPERIENCE-against the Arminian doctrine of the self-determining power, &c. II. 173 Note.
EXPERIENCES—That are agreeable to the Word of God, cannot be otherwise than right III. 32–

persons may be said to live upon theirs, when they make a righteousness of them 57-false
ones commonly raise the affections high, &c. 121-case of enthusiasts, &c. 122–difference of
persons' under conviction 256-of true Christians, things with regard to inward, by which the
devil has many advantages 381-390; mixture there is in them 381-384; human or natural affec-
tion and passion, considered in reference to various affections, love, &c. 382, also impressions on
the imagination, self-righteousness or spiritual pride 383 ; unheeded defects give the devil an
advantage 384-386 ; not the defect or imperfection of degree as in all even the most holy in this
life, ill consequences 384 ; talking of divine and heavenly things with laughter or light behavior
385-how to judge of them; those that have the least mixture, most spiritual; those that are
least partial or which are proportionable ; those raised to the highest degree 386—another dan.
ger in the degenerating of experiences 386-390; causes which contribute to this; mixture 387;
defect; aiming at that which is beyond the rule of God's word 388—things with regard to the
external effects of, which give Satan an advantage 390, 391 ; secret and unaccountable influence
of custom in respect to external effects and manifestations of the inward affections of the mind,
&c. 390; as the practice, so all the visible marks of distinction and separation it should be

avoided 395.
FACULTY—of the Will II. 1-there can be none on the Arminian notions of moral agency 118.
FAITH-only special and saving, the condition of the covenant of grace I. 110-saving, the proper

matter of profession, evident from the case of the Eunuch taught by Philip 130.
Faith-what it is, shown from the Scriptures II. 601-606, 613, &c.; a belief of a testimony;

the proper act of the soul towards God as faithful; belief of the truth from, at least
with a sense of the glory and excellency; from a spiritual taste of what is excellent; its
object the Gospel as well as Jesus Christ 601-includes a knowledge of God and Christ;
a belief of the promises ; a receiving of Christ into the heart; true, is accepting the Gospel
obeying the Gospel from the heart 602–a trusting in and committing ourselves to Christ;
gladly receiving the Gospel 603—includes being persuaded of and embracing the promises ;
being reconciled to God revealing himself by Christ; a sense of our own unworthiness
is being drawn to Christ 604-arises from or includes love; is being athirst for the waters of
life; submitting to the righteousness of God 605—justifying, the clearest and most perfect defi.
nition of, is, the soul's entirely embracing the revelation of Jesus Christ as our Saviour ;
explained 606—the essence of the first act as exercised in justifying, is a quitting other hopes
and applying to Christ for salvation, choosing and closing with salvation by Him in His way
with a sense of His absolute, glorious, sufficiency and mercy; hope so essential to it, that it is
the natural and necessary and most immediate fruit of true faith 607—not every receiving of the
Gospel, but such as is suitable to its nature and its relation to us and our circumstances; rea.

sons why it is the most proper word to express a cordial reception of Christ 608—justifying is
the soul's sense and conviction of the reality and sufficiency of Jesus Christ as a Saviour; pre-
pares the way for the removal of the guilt of conscience 608, 609-difficulty of defining, that
we have no word that clearly and adequately expresses the whole act of acceptance, or closing
of the soul or heart with Christ 611-justifying, in the essence of, hope is implied 612 ; good
works also; prayer is the expression of that inward sense or act of which it consists 613-a
saving belief of the truth arises from love 617,619, 625—various expresssions of Scripture to
signify it 620, &c.--the saving nature of, eighteen queries respecting it 623, 624-common, not
a supernatural thing any more than belief in history; obtained by the same means 633–saving,
arguments to prove that it differs from common in nature and essence; not merely a difference

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of degree 634-637 ; not difference only in effects 637.-641-that which is without spiritual light
18 not true faith Jíl. 53—in the view of many persons deceiving themselves, is believing that
they are in a good state 54, 126—one act of, to commit the keeping of the soul to Christ, to
keep it from falling 514-not only the first act of, but subsequent acts of perseverance in,

justify the sinner 516—the two ways in which the first act of justifies 517.
Faith-by which we are justified, means not the same thing as a course of obedience or righteousness

IV. 64-as a condition of salvation; not sufficiently clear explanation as condition is ambiguous;
as commonly used not the only condition of justitication 67-ihat qualification in any person that
renders it meet in the sight of God that he should be looked upon as having Christ's satisfaction
and righteousness; belonging to him, because it is that which on his part makes up the union
between liim and Christ 70—it is the Christian's uniting act, done on his part toward this union or
relation 71-justifies or gives an interest in Christ's satisfaction and merits and a right to the
benefits procured thereby, as it makes the Leliever and Christ one in the acceptance of the
Supreme Judge 72--meaning of divines, when they say that it does not justly as a work
of righteousness 73—jusufication by the first act of 103-also necessary that it remains-
future looked on by the justifier as virtually implied in the first act of 104-consequences of
considering future acts of as having no concern with our justification 105-perseverance of ne.
cessary to congruity of justification 106—justifying in a Mediator is conversant about sin or evil
to be rejected, and good to be accepted; the former evangelical repentance 119-speculative, or
belief of the doctrines of religion, no evidence of good estate 451-reasons stated, why this,
which is possessed by devils, cannot be so ; without holiness they are not subjects of even
common grace 451, 452 ; unreasonable to suppose that a person's being like a devil is a sign

that he is unlike him 453; use of the doctrine for instruction, &c. 454.
FALI-of man,

the ruins of, how manifested ? IV. 29.
FAULTINESS-common idea, what? II. 131.
Fear-cast out by the Spirit of God only by the prevailing of love III. 56-great variety as to the

degree of in awakened persons 241.
FITNESS-proper that God should act according to the greatest, and he knows what is so ? II. 203—

of a thing to answer its end, its goodness 224—is twofold to a state, one a moral the other

natural IV. 72.
Flavel, Mr.-quotations from his works III. 29 Note, 50 Note, 57 Note, 58 Note, 78 Note, 172

Noie, 177 Note : his account of a man wonderfully overcome with divine comforts 287.
Flesh, Aeshly; &c.-meaning of, in the Scriptures 413-417, 433, 476-478.
FOREKNOWLEDGE-God's, of man's moral conduct and qualities, &c. proved by cases of Pharaoh,

Peter and many others II. 62, 63—of events dependent on moral conduct of persons as in case
of children of Israel going to Egypt, on Joseph's, and many others in Scripture history 63-65
of the Messiah, &c. 65, 66—proof of God's, of the volitions of moral agents from predictions
of facts consequent on certain great events, as the fall, the deluge, &c.-of God argued from
the fact he must otherwise truly repent of 'what he has done and wish it were done otherwise
70, and liable to do so continually, changing his mind, &c.; also in power of man to frustrate
God's designs ; inconsistent with Scripture 71 ; also that God is liable to be disappointed of his
end in creation, redemption, &e. 72—proves that the knowledge of the things to has had
existence and so necessary, and thus the events themselves necessary 73-no future event
can be foreknown whose existence is contingent 74—God's as inconsistent with man's liberty as
his absolute decrees 76—absolute, may prove an act or event to be necessary and yet not be
that which causes the necessity 77, 78—God can have none of the future moral actions of intel-
ligent beings on the Arminian scheme 118—God's of all future erents makes him as much the
Author of sin as the doctrine of the moral necessity of men's volitions 156—obsolute of God, as
inconsistent with counsels, &c. as is the doctrine of necessity 167—God's admitted by all that
own the being of a God 513-those who hold to, contradict contingency 515—of God necessarily

infers a decree 522—contradicts the Arminian notion of liberty as much as a decree 525.
FORTITUDE-true Christian, in what it consists III. 162—how best to judge of it; how it differs

from pretended, &c. 163.
FREEDOM-meaning of, in common speech II. 17-primary notion ; as used by Arminians, Pelagians,

&c. consists in a self-determining power in the will, "contingence 18, 473—of the will, requisite
to all moral agency, the grand article on which rests the decision of most of the points of the

controversy between Calvinists and Arminians 176.
FULNESS-of God, the term how used II. 206 Note-communicated by him to his creatures' know-

ledge, holiness, happiness, &c. 209.
FUNDAMENTAL—the same articles are not fundamental to all men, &c. III. 545.
FUNERAL SERMONS III. 605, 615.
FUTURE STATE-proved from the fact the beasts are made for man 1.572; from the 0. T. 574.
GALE, Dr.- quotation from his Court of the Gentiles III. 140 Note, 538.
Glas, Mr. John-on evidences quoted I. 203 Note.
GLORY-grace, the seed, dawning of in the heart III. 89—a sight of the divine glory of the gospel

convinces of the truth of Christianity; removes prejudices; helps reason 135-a great apprehen-

sion of an external in divine things no evidence of grace IV. 462.
Glory-God's, should be seen and known, valued, loved, &c. answerably to its dignity II. 205–

emanation of, implies the communicated excellency and happiness of his creatures 219-proved
from the Scriptures to be an ultimate end of the creation; the end of God's saints his glory
226—the end in his happiness 227—the ultimate end of the goodness of the moral part of
creation 238—the ultimate end of moral goodness and righteousness; and that in which con
sists the value and end of particular graces, and the end of that religion and service of
God which is the end of Christ's redeeming us 229–to be the last end of all Christians
and to be their delight in their best frames 230—the highest and last end of Christ 231-the
last end of the work of redemption by Jesus Christ ; proved by his declarations, prayers, the
song of angels, &c. 232, 233; hence the glory of God ihe last end of the creation of the world

231-meaning of God's glory in the Scriptures; glory of God, sometimes means the second per.
son of the Trinity 246—internal glory, sometimes means great happiness, prosperity 247; also
exhibition or communication of internal glory 248 ; sometimes as applied to Christ the commu-
nication of God's fulness 249_means also a view or knowledge of God's excellency 250; also,
praise, joy, also the same as his name 251—we may be the instruments of promoting it 267—not
ihe author of sin, 476-shining forth of, would be very imperfect, unless sin and punishment had

bet n decreed 516ma sight in the face of Jesus Christ works true supreme love to God IV. 470.
GOD, in the most proper sense, a moral agent; the source of moral agency II. 19_his foreknow.

ledge of the voluntary acts of moral agents proved 61-70, 71-necessarily holy 84-no dis.
honor in this or in the necessary determination of his will 142, 143, 144, 145, 146, 147—not the
author of sin 155—-persectly happy ; free from every thing contrary to happiness 163—may dis-
pose and permit or choose moral evil to exist and yet hate it 163, 164, 165-may have respect
io himself as his last and highest end in creation 200—most worthy of regard to himself and
to manifest by his word and works 201-properly the supreme and last end of all to the uni-
verse 202—suprenie judge of fitness and propriety 203—what he intends may be in ferred from
what he does 204-61 his glorious perfections should be known and their operations seen by
other beings 205—his fulness of all possible good and every per section &c. capable of emana-
tion, it is fit should be communicated or flow forth, &c.; disposition which excited God to give
his creatures existence, a communicative disposition 206—in making certain things supposed
expressions of his perfections his end, makes himself the end 207—may have real happiness in
seeing the happy state of his creature, but this cannot properly

be said to be what he receives from
his creature ; so the creature's holiness does not argue dependence of God on the creature 212–
pleasure of, rather a pleasure in diffusing and communicating to the creature, than in receiving
from the creature 213— his interest cannot be inconsistent with the good and interest of the
whole; regard to himself inclines him to seek the good of his creatures 215—worthy of him
to regard and take pleasure in what is excellent and valuable in itself 216—all his moral per.
sections are to be resolved into a supreme and infinite regard for himself; not unworthy of God
to take pleasure in what is fit and amiable even in those infinitely below him 218–independent,
self-moved in doing good 10 creatures 221—his own, the last end in creation proved irom the
Scriptures 222, 226-236—in seeking a peculiar and holy people for himself to be for his glory and
honor, has respect to bimself 238—internal glory and fulness of, is his infinite knowledge, virtue
or boliness and happiness 253—his worthiness consists in his greatness and moral goodness 268
virtue in consists in love to himself 270-improper to say he decrees a thing because ; yet he decrees
all things harmoniously; not unjust for him to determine who is certainly to sin and so be
damned, and why 514-cannot be absolutely, perfectly happy, if any thing is otherwise than he
wills it now 515-nothing can come to pass without the will or pleasure of 519-power and wis-
dom of, prove his decree 521-distinction between his moral and natural attributes, &c. III. 101–
the Father or Holy Ghost could not be the mediator and why IV. 136-greatly glorified the
way of salvation 139, 149; all his attributes are so 140, 141-each person in the Trinity is so
141, 142; the way God is glorified in the plan of salvation, as the effect of divine wisdom 149.
151, on account of there being so great and universal dependence upon him 176, 177—every man
is as his God is 545—his different dealing with men; is said to harden men; not to be under.
stond that it is done by positive efficiency; no positive act of his; this would make him the
author of sin ; but by withholding the powerful influences of his Spirit without which their hearts
will harden ; and by ordering those things in his providence which through the abuse of their
corruption become the occasion of their hardening 548; the foundation of his different dealing,
his sovereign will and pleasure, what it implies; the divine will without restraint or constraint

or obligation 549—distinguished from false gods, as a hearer of prayer 565.
Godly, or gracious meaning, as referring to requisite of admission to communion I. 93.
Godly—one that is so, prefers God before any thing else IV.540 ; that is or might be in heaven 541-

sensible that all creature enjoyments cannot satisfy the soul and that happiness is in God; prefers
God before all other things on earth 542—is happy through whatever changes he passes because

God is his portion 544.
Good—how used 11. 4—greatest apparent 5,48_strength of sense of, and of evil, influence of 17—any

thing good and valuable, &c. in itself is worthy that God should value foritself, or with an ultimate
value 200; and must be regarded as an ultimate end in creation 203—any thing the effect and
consequence of the creation of the world simply and absolutely good in itself is an ultimate of
God's creating the world 204—the creature's, viewed by God when he made the world, with
respect to its eternal duration 219/goodness of a thing consists in its filness to answer its end
224_communication of to the creature, proved from the Scriptures to be an ultimate end of God
in creating the world 242-246–considered with reference to redemption 242, forgiveness of sins
243, government of the world, judgments on the wicked 244, works of creation and providence,
&c. 245—and evil, moral, whether men's sentiments of are not arbitrary or casual and accidental
303 ; or whether the use of these words in a moral sense be not so 304-sense of, heightened
by the sense of evil, both moral and natural 517—two ways in which the mind is convinced that
any thing is so; what 628_distinction between moral and natural III. 101—attained by salva.

tion wonderfully various and exceeding great IV. 142.
GOODNESS-negative moral, the negation or absence of true moral evil; this belongs to certain natural

principles and hence they are mistaken for virtues II. 298—more abundant in the giver when he
shows kindness without any excellency in our persons or actions that would move the giver to
love and beneficence ; increase of grace in saints causes them to think their deformity vastly

more than their goodness III. 146—applied to question of justification IV. 90.
Goodwin, Dr.-observation and exposition of certain texts II. 249 Note.
GOSPEL_not mintelligible, &c. II. 359_our experience of the sufficiency of the doctrines of, to give

peace of conscience, a rational inward witness to its truth 609—the conviction of it by internal evi-
dences of it, by a sight of its glory, all to which many can attain III. 132--unreasonable to sup-
pose that God has provided no more than probable evidence of its truth 133—a conviction of by

such a sight that which most Christians have obtained; variety in the degrees of this spiritual

sight, &c. 131.
Grace-efficacious, objection of Arminians to the doctrine, rest on their peculiar views of freedom

of the will and therefore intenable II. 178 -saving, differs from common in nature and kind 565,
591-dispute about its being resistible or irresistible, nonsense 566 ; the grand point of contro-
versy what 579_of God may appear lovely in two ways how? III. 106-restraining, how med
are kept from the highest acts of sin by it IV.54 ; manner of its exertion by Providence; by the
ordering of their state; by particular providences 55 ; difference of God's giving it to his children
in the way of covenant inercy and to others 56--wonderfulness of God's shown by the doctrine

of his justice in the dumnation of sinners 252.
Cirace—the truth of, judged in the Scriptures not principally by the method and steps of the first work,

but by the fruits in a holy life III. 510.
Gracious person, who is such a one 1. 114.
GRATITUDE -may be virtuous or vicious II. 282, 2834-may arise from self-love III. 94-true to God

arises from å foundation laid before of love to God for what he is in himself; a natural gratitude
has no such antecedent foundation 96—in a gracious gratitude men are affected with God's good.
ness or free grace not only as they are concerned in il, &c. but as a part of the glory and beauty

of God's nature 97.
Guilt--arising from the first existing of a depraved disposition in Adam's posterity, not distinct from

their guilt of Adam's first sin II. 482-of conscience is the sense of the connection between the
sin of the subject and punishment; by God's law; and by God's nature and the propriety of the
thing; how removed 609-greatness of, no obstacle to pardon of the returning sinner IV. 422-
want of a thorough sense of, and desert of punishment, a sign that a person was never converted,
&c. 460-great of those who attend on the ordinances of divine worship yet allow themselves in

known wickedness 529.
Habit-fixed, attended with a peculiar moral inability, by which it is distinguished from occasional

volition II. 102 ; habits and dispositions not virtuous, neither can be their exercise ; applied to the

Arminian scheme 114.
APPINESS -many have wrong notions of God's, as resulting from his absolute self-sufficiency, &c. 212

-God's, nothing that is from the creature adds to or alters, &c.; it is eternal and always equally
present, not in the least dependent on any thing mutable 213—the most benevolent, generous per
son, in some sense, seeks his own happiness in doing good to others because he places his happi-
ness in their good 220_salvation of inen, an end that Christ ultimately aimed at in his sufferings

from redemption 249-several bundred opinions on the point wherein man's consisted IV. 24.
HAWLEY, Joseph Esq.-letter from, regretting his activity in procuring Mr. Edwards's dismission I.

42.46.
HEART-habitual disposition of, cannot be virtuous or vicious on the Arminian scheme II. 113-moral

evil consists in a certain deformity in the nature of certain dispositions and acts of the will 120–
an evil thing's being the choice of the heart essential to the original notion we have of blame
worthiness 17+praise or blame and virtue belong to it 251–all moral qualities, all principles of
virtue or vice lie in the disposition of the ; heart of man denied to be corrupt by the enemies to
the doctrine of original sin 309_tendency of the natural or innate disposition of, that which ap-
pears to be its tendency when we consider things as they are in themselves or in their own nature
without the interposition of divine grace 311--determination of the tendency of man's, and nature,
to be looked at to determine whether his nature is good or evil, &c. 323– depravity of, shown by
the fact that man has not a disposition 10 gratitude to God for his goodness in proportion to his
disposition to anger towards men for their injuries 332——inclination or disposition of to do right
the first moment of existence the same as to be created with an inclination to right action 385
new, and spirit, the same as regeneration, &c. 469 - our duty and act to make us a new heart, &c.
580—the mind with regard to the exercises of the faculty of'inclination so called III. 3-hardness,

meaning of 17.
HEAVER—we ought to desire it IV. 573 ; to seek it by travelling in the way that leads thither; how?

575 ; to be growing in holiness and thus coming nearer to it ; lo subordinate all other concerns of
life to this 576—the place alone where our highest good is to be obtained; the doctrine improved,
to teach moderation in mourning the loss of pious friends 578--worthy that life should he spent as
a journey towards it; the way to have death comfortable 582 ; those who are willing so to spend

life may have heaven, &c. 583.
HOBBES, Mr.-agrees with the Arminians in more things than with Calvinists 142.
Holiness-of God must be conceived of as prior in the order of nature to his happiness II. 143—no

dishonor to him that it is necessary 147--of God consists in love to himself-in man in love to
Him 217—kindness and mercy of God belong to his holiness; the first objective ground of all
holy affections III. 102—the sum of spiritual beauty in God 103, 104-its seat in the heart rather

than in the head 280.
Holiness-visible, what I. 98.
Hope-of the glory of God; its blessed nature and sure ground IV. 36—restrains men's enmity to

God 49.
HUBBARD, Mr. John-quotation from his Sermons III. 529.
HUMBLE-the truly so, poor in spirit how, &c. III. 154.
HUMILIATION--distinction between a legal and evangelical III. 137-true, the most essential thing in

true religion 138-evangelical consists in self-renunciation 140-pretended how shown, &c. 142,
and distinguished from Christian 143--natural for persons in judging of their own to take their
measure from that which they exteem their proper height or dignity 150-two things always con.
sidered in judging of it; the real degree of dignity, and the degree of abasement, &c. 151-sell.

examination on the subject of humility, &c. 153.
HUMILITY—pure Christian, what and how characterized III. 358—improves even the reproaches of

enemies 360_importance of to young ministers 363.
HUTCHESON Mr.--his views concerning moral good and evil quoted II. 382, 383.
HUTCHINSON, ABIGAIL-account of her awakening and experience III. 260-265.

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