Scripture, wherein strict discipline is expressly commanded, and peremptorily enjoined. Now, how can you be the true disciples of Christ, if you live in the neglect of these plain, positive commands? "If ye love me," saith Christ, "keep my commandments;" and, "Ye are my friends, if ye do whatsoever Í have commanded you." But, "He that loveth me not, keepeth not my sayings,” "And why call ye me Lord, Lord, and do not the things which I say?" If you strictly follow the rules of discipline instituted by Christ, you have reason to hope for his blessing; for he is wont to bless his own institutions, and to smile upon the means of grace which he hath appointed.
The Roman letters I. II. etc., refer to the volume-the Arabic figures to the pages.
ABSALOM-a type of Antichrist III. 549.
ABSOLUTE-meaning of, when used about the Decrees II. 514.
ACCIDENT-used for manner of Event II. 15, 37 Note, 38.
ACT of the will, II. 1-direct and immediate object of 5-kind of necessity of 12-indissolul ly
connected with motive; does not exclude the nature of things 14-before another in the order of
nature, the cause or ground of its existence, as distinct and independent as if in the order of time
24-must have a cause 29-every free act done in a state of freedom, not after such a state 42-
never contingent 46, 47-effect of motive 53-caused by motive 60-not contingent, proved from
God's foreknowledge 61-necessary by a necessity of connection or consequence 73-the first one
of a series following one another, and one the effect of another, the proper subject of command;
-any act of the soul prior to all free acts of the will or acts of choice directing and determining
what the act of the will shall be, cannot be subject to command or precept in any way what-
soever 99-immanent or the state of the will 104-in God now, is only relatively different from.
that act of the will, in Him before and from eternity, decreeing the thing should be in time 543.
ACTING voluntarily, doing as one pleases II. 8; what appears most agreeable 48.
ACTION-Voluntary, rather than volition or choice, determined by what is most agreeable II. 6-view
of Mr. Chubb and others that it is something wherein is no passion or passiveness; absurd 123-
usual meaning of, is some motion or exertion of power, that is voluntary or the effect of the will
124; other ways in which the word is used in common speech less proper, but never in the
Arminian sense of self-determinate exercise of the will or exertion of the soul that arises without
any necessary connection with any thing foregoing 125-when set in opposition to passion, is a
mere relation; used transitively also 126--no contradiction to suppose that an action may be a
bad action and yet it may be a good thing that there has been such an action 520-no one im-
puted to us any further than it is voluntary and involves the real disposition of the heart; applied
to question of sincerity of endeavors 554.
ACTIONS-virtuous in proportion as they proceed from a heart strongly inclined, fixed towards virtue
II. 111-repeated and continued considered by all men as evidence of fixed, abiding inclination
362-derive their goodness from the principles from which they proceed 382-God's decrees or
purposes, his own actions 518.
ACTIVITY-of nature, will not enable a being to produce an effect without a cause II. 30-ability or
tendency of nature to action; may be a cause why the soul acts as occasion or reason is given,
but cannot be sufficient cause why the soul exerts such a particular act at such a time, &c. 30-
the exercise of it must go before the effect it brings to pass 31.
ACTS-of men and will not less subject to their consciousness than those of their judgment; nothing
in human nature to prevent it I. 121.
ADAM-Sin of, or of angels, without a sinful nature, no objection against the doctrine of Original
sin, as they do not prove settled disposition, fixed cause II. 361--363-sin of, with relation to the
forbidden fruit the first sin he committed; could not do right without an inclination to right action
385-his being created without a principle of holiness inconsistent with his history of enjoying
God's favor while he remained in innocency 387, 388-reward promised his obedience was eter-
nal life, so death as punishment must be eternal death 391-actual failing of the possible exist
ence of innumerable multitudes of his posterity, scriptural 398-sentence pronounced on, not
meant as a blessing but a curse 398-401-must have understood God pronouncing the sentence of
death to refer also to his posterity; evident from way of speaking; from the curse on the
ground; from his giving his wife the name of Eve or Life 400-and his posterity constituted one
by God 481, 484.
AFFECTION-private, or general, what II. 26 Note-liable and has a tendency to issue in enmity to
Being in general 268, 269.
AFFECTIONS-all raised either by light or by error and delusion in the understanding, &c. III. 334-
from some apprehension of the understanding; point of inquiry concerning them; high raised
tend to beget true ideas and how? 335-mixture of, gives the devil an advantage 381-384.
Affections-only certain modes of the exercise of the will II. 104-private cannot be of the nature
of true virtue 268-inferior ones accounted virtuous because there are virtuous ones of the saine
name 299-true religion consists in a great part in holy ones III. 2-are the more vigorous and
sensible exercises of the will and soul; will and the affections of the soul not two faculties; differ
from the will only in liveliness and sensibleness of exercise 3-all actings of the inclination or
will not ordinarily so called; not the body but the mind the seat of them; differ from passions
in ordinary signification; more extensive; affections used for all vigorous lively actings of the
will or inclination, but passion for the more sudden, whose effects on the animal spirits are more
violent and overpower the mind, &c. 4-proof that true religion consists in holy affections -
made by God the spring of men's actions; the things of religion take hold of men's souls no
further than they affect them 6-the Scripture places region very much in them; fear;
love; hatred; longings, &c. 8; in holy joy, sorrow, gratitude; compassion; or mercy,
so in zeal; especially as summarily comprehended in love 10-the religion of the most
saints consisted in them; David; Paul 11; John; so it was with Jesus Christ 11-the
of Heaven also in the same 14; evident too from the nature and design of the ordinan
duties God has appointed 15; because the Scripture places the sin of the heart in hard
heart 16-great error of those who discard all religious affections, as having nothing
substantial in them 18, 19-things that are no sign they are or are not gracious ones; th
are very great or raised very high; high affections not to be condemned 22-24-sometim
are vain 24, 25; that they have great effects on the body; holy ones may have 26; ti
cause persons to be fluent, fervent and abundant in talking of the things of religion 27;
from a good cause or a bad one 28; that people did not make them themselves or exc
of their own contrivance and strength 29; that they come with texts of Scripture rem
brought to the mind; they may come from abuse of Scripture 32; that there is an app
of love in them 34; that they are of many kinds; men in a state of nature can have n
ones 35; that comforts and joy seem to follow awakening and convictions of conscie
certain order 37; no reason for prejudice because they follow a certain method 38;
stated 42; that they dispose persons to spend much time in religion, and to be zealously
in its external duties 45; that they dispose persons with their mouth to praise and glo
47; that they make persons who experience them very confident that what they exper
divine, and that they are in a good state 48; that their outward manifestation and the
given of them are very affecting, pleasing to the godly, gain their charity and win thei
57-no such signs of gracious ones can be given as will enable any certainly to distingu
affections from false in others; or which will enable saints low in grace, &c. certainly to
their own good estate 63; nor to convince hypocrites who have been deceived with gre
discoveries and affections, settled in false confidence, &c.-truly spiritual and gracious, ar
those influences and operations on the heart which are spiritual, supernatural and divine
attended with and do arise from some apprehension, idea or sensation of the mind, which
whole nature exceedingly different from any thing that is or can be in the mind of a natu
72; yet not every thing that in any respect appertains to spiritual affection, is new, and
different from what natural men can conceive of, &c.; illustrated 73; a natural man m
new, &c., and yet what he experiences be nothing like the exercises of the principle o
nature or the sensation of a new spiritual sense 74-suggestions may be the occasion
dental cause of gracious ones 86-the first objective ground of gracious ones, is the t
dently excellent and amiable nature of divine things, as they are in themselves and
conceived relation they bear to self or self-interest 91-of the saints begin with God, and
has a hand in them only consequentially and secondarily; but false affections begin with
96-truly holy ones are primarily founded on the loveliness of the moral excellency o
things; explained 100-gracious ones arise from the mind's being enlightened, richly and
ally to understand or apprehend divine things 108-such as do not arise from any ligh
understanding, though ever so high, not spiritual 110-all to be tried by a spiritual kno
&c. 114-difference between strong ones arising from lively imaginations, and lively i
tions arising from strong affections-truly gracious ones attended with a reasonable Co
of the judgment, of the reality and certainty of divine things; proof of the fact from th
tures 125-many not attended with such a conviction of the judgment 126-even if th
from a strong persuasion, &c. of the truth of the Christian religion, not better unless the
sion, &c. be a reasonable one; evident that there is such a belief in those that are spiritu
gracious are attended with evangelical humiliation 137-nature of high religious ones in
to hide and cover over the corruption of their hearts, &c. 147; the contrary in eminen
148, 149-all holy ones grow out of a heart of humility-gracious ones distinguished from
by being attended with a change of nature; arise from a spiritual understanding 155-a
so after conversion, transforming;-high ones some have without any abiding effect 15
gracious differ from false, in that they tend to and are attended with the lamb-like and d
spirit and temper of Christ, and beget and promote such a spirit of meekness, &c.; prov
Scripture 159-gracious ones soften the heart and are attended with and followed by a
tenderness of spirit; fales ones have a tendency to harden the heart 167-gracious ones
tend to make men bold, noisy, &c.; objection, as to holy boldness in prayer; considere
reason why gracious ones are so attended with tenderness of spirit; that true grace tends
mote convictions of conscience 170; not only godly sorrow, but a gracious joy-holy on
from false in beautiful symmetry and proportion; not perfect in this life 171-the higher g
ones are raised, the more is a spiritual appetite and longing after spiritual attainments ind
the contrary as to false ones 178; reason of this 179-gracious ones have their exercise a
in Christian practice; what this implies 182; reasons of it 185-189; proof from Scriptu
typified, how? 190, 191; proved from Scripture 194, also from reason 195; meaning 1
properly distinguished from the will 280-religious, of natural men, arise from self-love
wrong conceits of God, &c. IV. 52.
AFFIANCE-five things stated which it implies II. 621.
AGENCY, MORAL—notion of II. 17-what belongs to it?
difference between that of ruler and
what? also of the Supreme Being 19, 83-Arminian notion of tends to bring men into
of the moral perfections of God 168.
ACENT or doer, possessed of the will II. 18-moral, a being capable of actions that have a
quality; essential qualities of what 19-can have but one last end in all his actions, &c.;
sense things are said to be agreeable to him 196.
AGREEABLE-how may a thing be so to an agent? simply, absolutely, hypothetically and con
tially; distinction illustrated II. 196, 197.
AGREEABLENESS-of an object of volition, how derived II. 6—of a thing in the eyes of God
fitness to answer its end 224.
AGREEMENT-two kinds of cordial, true moral beauty and natural, which is a distinct thing II. 273.
ALL-in Scripture phraseology, means only a great many, &c. I. 164.
AMES Dr.-quotation from III. 53 Note, 177 Note.
ANGER-the choice of, as a medium to prove a sense and determination to delight in virtue natural to
mankind, unlucky II. 282.
ANTECEDENT-perfect identity as to all that is previous in, cannot be the ground of diversity in the
consequent; applied to Mr. Chubb's view II. 58.
ANTICHRIST-explanation of various prophecies relating to the destruction of III. 473--503.
A PRIORI a-gument-different from a posteriori II. 27, 28 Note.
ARBITRARY Constitution-meaning of II. 490.
ARK-the computed dimensions of the, IV. 368.
ARMINIAN notion of Liberty, implies, self-determining power, indifference, and contingence, as
opposed to all necessity II. 18, 46, 51, 175, 473-of the will's determining itself, means by will,
the soul willing 20; disproved 21, 22, 523; supposed evasion, that the soul in the use of the
power of the will determines its own acts without any previous act, considered; absurd, con-
tradictory 22-25, 32-34; the question, not whether any thing at all determines the will, or
whether it has any cause, but where the foundation is, whether in the will itself or somewhere
else; volition has no cause or foundation of existence in the notion supposed; inconsistent with
tself 25; if evasions true would not help the cause 32-alleged proof by experience, considered
35-of liberty of the will as consisting in indifference examined 39, 40; least degree of antece-
lent bias inconsistent with it 41--43; evasions considered 43, 44-of volitions as contingent
events 45-of will as connected with the understanding; inconsistent 48-of liberty as opposed
o necessity, but as connected with the last dictate of the understanding; runs into the old
absurdity of one determination before another in infinitum 51-independence of the understanding,
on any evidence or appearance of things 52-of God's prescience, that there is no before or after
in God, no succession, does not disprove the necessity of future events foreknown 79; proves it
as God's knowledge is so absolute, perfect, clear 80-dilemmas in which it is involved 82, 83-of
praise and blame-that God is necessarily holy, which according to Arminian notion is no holi-
ness 84, 121; inconsistent with what its advocates hold of Christ's satisfaction for sin 98-of
the freedom of the will, consisting in the soul's determining its own acts of will, not essential to
moral agency, but inconsistent with it; and the same true of the notion of indifference of the
will 100; dilemma as to actions done in or out of indifference 111-of liberty inconsistent with
the being of virtuous or vicious habits or dispositions 112; and therefore no virtue in humility,
meekness, &c.; no vice in the most sordid, malignant dispositions, &c. ; no such thing as virtuous or
vicious quality of the mind, and the more violent and fixed men's lusts and passions are, the least
blameworthy 113; so virtue and vice but a name 113, 114, 118, 121-inconsistent with the infiu-
ence of motives 115, 169-according to, God had no hand in men's virtue; inconsistent in using
so many counsels, warnings, &c. with sinners 117-of moral agency and of the being of a faculty
of a will cannot coexist; nor can God foreknow or even conjecture the future moral actions of
intelligent beings 118-of action implies, and yet does not, necessity; cause and yet no cause;
indifference yet none; self-originated and yet has its origin from something else; an absolute
nonentity 123, 124-from it, follows, that there is no connection between virtue and vice and
any foregoing event or thing; and there can be no ground of conjecture as to choice of
means, &c. 138-implies a servile subjection of the Divine Being to fatal necessity and how?
154, 155-of contingent and self-determining power of the will, tends to atheism and licentious-
ness 169, 170.
ARMINIANS-their argument against Calvinists from the use of counsels, &c. against themselves II.
116 in their argument from Scripture to support their scheme, beg the question 168-depend
for proof on unintelligible notions and phrases, &c. 174-object to the doctrine of efficacious
grace and God's decrees and why? 178 their principles cannot be made consistent with common
sense 181-ridicule the distinction between the secret and revealed will of God 513-their
scheme, that God permits sin, attended by the same difficulty as in supposing he wills it 520-
object that the divine decree infringes on the creature's liberty; no more so than foreknowledge
523; also that it makes God the Author of sin; no more than does theirs of permitting sin 525-
say that man cannot sin without making himself sinful and guilty and so God cannot decree it;
equally strong against God's permitting it-say that in religion we ought to begin with the
perfections of God and make this a rule to interpret the Scriptures; as well to argue from
omniscience, infinite happiness, wisdom and power of God as other attributes; also, to embrace
no rule which they by their own reason cannot reconcile with the moral perfections of God; con
sequences 526-by their doctrines rob God of the greater part of the glory of his grace and take
away a principal motive to praise him, &c. 527-beg the question, respecting the doctrine of
Election; are unreasonable in considering only, that professing Christians are distinguished
from others, as the Jewish nation was 533-their notions and principles lead to Deism 540-
their principles, denying efficacious grace as the cause of men's virtue and piety wholly incon
sistent with the promises and prophecies 560; tend to prevent the conviction of sin 561-diffe:
among themselves 588.
ASSENT speculative to the doctrines of religion as true, no certain evidence of a state of grace IV. 457
ASSURANCE-not uncommon with saints III. 48, 49-to be obtained not so much by self-examination
as by action 64.
AUTHOR-man may be of his own acts of will; how? II. 122—of sin, its meaning 157-how mat
is of his own depravity 476--478.
Author of the Essay on the Freedom of the Will in God and the Creatures: his views quoted II. 30
35, 36-his view of chance 82-objects against the necessity of the will of God; quoted 142
146-inconsistent with himself 146, 147-denies a preferableness of one thing to another of ca
pable objects of choice in the divine mind 148.
AUTHORITY-in speaking, may be either in matter or manner IIl. 398.
AVOUCH-what is it to avoch God to be our God I. 114.
BACKSLIDING-true saints may be guilty of it III. 185-proneness of the heart to it and how IV
410, 411.
BALANCE-illustration from II. 96.
BAPTISM-that, by which the primitive converts were admitted into the visible church, was used as an
exhibition or token of their being visibly regenerated, &c. I. 103.
"BARTLET PHEBE-account of her conversion, &c. in very early childhood II. 265--269.
BEAUTY-moral or spiritual, primarily consists in virtuous benevolence II. 265; no one can relish it
who has not that temper himself 266-a secondary, consisting in a mutual consent and agreement
of different things, in form, manner, quantity, visible end or design; called by Mr. Hutcheson
uniformity in the midst of variety 272; the cause why it is grateful is a law of nature God has
fixed 273; sensation of this differs from a sensation of primary, spiritual beauty, consisting in a
spiritual union and agreement; reasons of the establishment of the law of secondary beauty, in
relation to spiritual; modes in which the mind is affected by greatness and by relation, &c. 274-
secondary, in immaterial things, as in wisdom, justice, &c. 275; what Mr. Wollaston had in his
eye when he resolved all virtue into an agreement of inclinations, volitions and actions with truth
276-of affections, in judging of them, we are apt to limit our consideration to only a small part
of the created system; hence consider private affections as truly virtuous 296- the manner we
come by the idea of; by the immediate sensation of the gratefulness of the idea called beautiful
300--the true beauty of all intelligent beings consists primarily in holiness III. 102-of the divine
nature, most essentially consists in holiness IV. 468-a sight and sense of this that wherein fuð-
damentally consists the difference between the things in which God's saving grace, and the expe-
rience of devils consist 469.
BING, and perfections of God must be proved a posteriori, then a priori II. 27.
B-LIEF-of the truth of the things of religion may be increased when the foundation is only a per-
suasion of self-interest III. 137.
BELIEVING, with the heart, always implies a gracious sincerity I. 130.
BENEVOLENCE-love of, is that affection or propensity of the heart to any being which causes it t
incline to its well being, or dispose it to desire or take pleasure in its happiness II. 263-first ob
ject of, is being simply considered; being in general; and its ultimate propensity is the highest
good of being in general 264; second object is benevolent being 265.
BERNARD-quotations from III. 144.
BLAZE, Mr.-his Treatise of the Covenant quoted I. 156.
BLAME-in a thing so far as the will is in it and no further II. 174.
BLAMEWORTHINESS -vulgar notion of, consists of a person's being or doing wrong and with his own
will and pleasure II. 131-not essential to the original notion we have of, that an evil thing be
from a man or from something antecedent, in him, but it is its being the choice of his heart 174.
BLINDNESS men's natural, in the things of religion IV. 16; not mere negative ignorance, not from
want of necessary opportunity to exert the faculties-manifested in those things which appear in
open profession 17-25; in the grossness of ignorance 17; in its being so unnatural 19; so gene.
ral; such proneness to fall into delusions after light 20; in confidence in errors and delusions:
in disputes about things that concern religion 24-also manifested by inward experience and
practices under the gospel 25-29; many deceits; errors about duty; about things of this world
25; of another world; about good men, themselves 26-the misery of those affected with it 32.
BOLDNESS-holy, least opposite to reverence, &c. III. 169.
BOLTON Mr.-case of awakening under the preaching of Mr. Perkins III. 286.
BORN AGAIN-meaning of the term; same as repentance and conversion II. 466; as circumcision of
heart 467; as spiritual resurrection 468; as a new heart and new spirit; putting off the old mat
and putting on the new man 469; as being new created or made new creatures, &c. 471.
BRAINERD, Rev. DAVID-closing scene of his life; leaves Boston for Northampton; journal 1.645-
takes leave of his brother; greatly opposed to Antinomianism 646-writes a preface to a bock
of Mr. Shepard's 647-attends public worship for the last time 648; delightful contemplations;
diary 649-employed in reading and correcting his writings 651-writes with his own hand in his
journalf or the last time 651-his happy frame of mind 653, 654; end of his diary; last words
655; death and funeral 656; reflections and observations on his memory 657-673-Sermon at
the funeral of, III. 624-his character 637-639.
BRUTES-actions of, not sinful or virtuous II. 19.
BURGESS on Original Sin-quotation from III. 123 Note.
CALAMITY-God may bring an outward on in bestowing a greater spiritual good III. 282.
CALVIN-quotation from JII. 116 Note, 139 Note, 144 Note.
CALVINISTS-their doctrine of necessity asserted to be the same as the fate of the Stoics and as Mr.
Hobbes' opinion of necessity II. 140; no objection, if it is the truth 141-are said to ascribe
two inconsistent wills to God; incorrect-have no more difficulty in accounting for the first
entrance of sin into the world than have the Arminians 165, 661-supposed inconsistency of thei
principles with God's moral perfections and government 166-are charged with maintaining
doctrines that tend to atheism and licentiousness 169-suppose that divine influence and operation
by which saving virtue is obtained is entirely different from and above common assistance, of
that which is given in a course of ordinary providence, according to universally established
laws of nature 550-main difference between them and Arminians, as to the doctrine of effica
cious grace, that the grace of God is determining and decisive as to the conversion of a sinner;
that the power and grace and operation of the Holy Spirit is immediate; the habit of true heli
ness immediately planted or infused; and some hold to no immediate interposition of God
but that it is done by general laws 569.
CAN, CANNOT meaning of II. 10; cannot when improperly used applied to the will 17; as often
means natural necessity or impossibility, &c. 128.
CAUSE, CAUSES-in a restrained sense often signifies only that which has positive efficiency to pro-
duce a thing or bring it to pass; causes also, that have truly the nature of a ground or reason
why some things rather than others are, or that they are as they are without such positive pro
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