mediately consists in those pleasures or pains that are personal.” These personal pleasures and pains he proceeds to inform us, to be those of the sensitive appetites, a sense of honor and contempt, external beauty, and all secondary beauty, whether in things external or internal, etc. It will not be pretended, that a regard to those pleasures and pains, so far only as is consistent with the general good, is selfishness, or is general benevolence; general benevolence may influence a man to choose and wish for roast beef and a glass of wine, as he wishes for some bitter and nauseous pill, when necessary for his usefulness to the general good; but it will never influence him to choose and take them with the pleasure and relish, with which they generally are taken. The love which Adam in Paradise had for the fruits of the garden, though perfectly consistent with entire benevolence, was not be¡nevolence itself. The same may be said of all those personal feelings, in which President Edwards places self-love. Here then is a description of self-love, different both from selfishness, and from universal disinterested benevolence.

Surely our author will not deny, that all our natural appetites must be regulated and restrained, and must be indulged so far only as is consistent with the general good; and that when the love of wine is thus indulged, it is innocent; and that Timothy, in "taking a little wine for the stomach's sake, and his often infirmities," might exercise true virtue or holiness; yet that the love of wine, unregulated and unrestrained, is both vile and vicious.

When it is said, that self-love cannot be subordinated to the general good; if by self-love be meant selfishness, I grant it. But there is no impossibility of subordinating to the general good such self-love as President Edwards has described.

The scripture says much of self-denial, and of the duty of it. Doubtless this is a true and important christian grace. But selfdenial is nothing but restraining our self-love, and subjecting or subordinating it to the general good.

The gentlemen who deny, that self-love can be so regulated as to be innocent, or can be subordinated to the public good, yet talk of a man's personal good, of his own particular interest, etc. Now, doubtless, a regard to this personal good, and a man's own particular interest, is self-love. And as this interest may be subordinated to the general good, so may the regard to it, which is self-love.

GENERAL INDEX.

A.

Adam, on sinning not after the similitude of his transgression, ii. 526—7.
Agency, moral, whether a capacity to know our duty is necessary to, ii.
512-17.

Atonement, no need of, on Dr. Chauncy's scheme, 64. Thoughts on the,
493-507. Christ suffered as a substitute, 493-8. Objections to the
atonement; incredible, 501—useless, 503—inconsistent with grace, 503
-unjust, 504. Essence of the gospel, 505-7. Necessity of, and its
consistency with free grace in forgiveness, 498-503. ii. 11-52. We
are forgiven only through the atonement of Christ, 12-14. Atonement
is necessary in all cases, 14-16. To preserve the authority of law and
vindicate the character of God, 15. Must be adequate, 17. Cannot be
made by our (a) repentance and reformation, 18- —or (b) partial punish-
Christ's mission necessary to it, 20. His obedience no part

ment, 20.

of it, 41.

B.

Believers united to Christ, ii. 258. By a vital and a relative union, 259–62.
Benevolence of God in inflicting punishment, ii. 466—8.

Brutes, difference between and men, 433. ii. 103. Whether moral agents,
513.

C.

Calamities, private, public, spiritual, ii. 173-4. How Christians supported
under, 174-9.

Certainty antecedent, in the order of nature, to foreknowledge, 403. Not
subsequent, 412-as consistency requires Dr. West to admit, 415. If
it be consistent with freedom, the cause of it is also, 408.

Charity, its fruits, 455. Meaning of, ii. 448. In what sense the veil of sins,
452. Reasons for practising, 453.

Chauncy, Dr., his doctrine of universal salvation examined, 5-262. His
principles inconsistent with each other, 5-16. Objections answered, 16
-24. His arguments to prove endless punishment inconsistent with jus-
tice, examined, 72-91. His argument from Rom. 5: 12, etc. 142-58
Rom. 8: 19-24, 159–79 from various other passages, 179–211. His
scheme in its relation to his ideas of liberty and moral agency, 211-18.
His answers to the arguments from the texts that punishment is forever,
etc. replied to, 218-244. His views on the bad tendency of his doc-
trines, and of the texts which relate to Judas, 244-8.

---

Children, absurd not to teach them particular sentiments in religion, ii. 220.
Christ, his kingdom without end, 209. Did not literally pay our debt, ii.
VOL. II.

47

Cruci-
In

26. His sufferings do not prove the law just, 38. Gain to the universe
from his death, ii. 43. In what sense our justification, ii. 269.
fied, what it is to preach, ii. 275–83. Suffered as a substitute, 276.
what respects he is a stumbling-block, 283-8. His counsel to be fol-
lowed, why, ii. 422-7.

Christianity, belief of, necessary to political prosperity, ii. 185. Compared
with modern infidelity, 188, 201-5-with ancient paganism, 190–201.
Best promotes virtue, 195-200.

Churches, their duties, ii. 159.

Clarke, Dr., inconsistent, 307, 325. On the power of not acting, 317.

Criti-

cised, 339. His doctrine that we efficiently cause our volitions accord-
ing to motives, 366 et seq.

Covenants, two, ii. 361.

D.

Damned, the, whether they suffer as much as they deserve, 18-23. De-
serve and will suffer other punishment than what is conducive to their
good, 24-72. Their punishment not annihilation, 91–105—but justly
consists in misery, 105—16—which, though endless, is consistent with
God's goodness, 119–42.

Death, in what sense the last enemy, 201.

Deistic objections, with answers, ii, 518-26.
texts, 533-8.

Depravity, the source of infidelity, ii. 161.

Short comments on new

Destruction, of two kinds, ii. 413.-causes of, 418-422.

Doctrines of christianity, ought to be studied by all, ii. 214.

E.

Edwards, the father, his improvements in theology, 481-92. As to the
ultimate end of the creation, 481. Liberty and necessity, 481-4. The
nature of holiness, 484. The origin of moral evil, 485. The doctrine of
the atonement, 486. The imputation of Adam's sin and of Christ's
righteousness, 486-8. The state of the unregenerate, 488. The nature
of experimental religion, 489. Disinterested affection, 490. Regenera-
tion, 490.
Edwards, the son, his residence among the Mohegans, 469. Sermon at his
death, 509. His parentage, 510. His temper and conduct, 511. As a
scholar, 513. His sickness and death, 514. His farewell discourse at
Colebrook, ii. 225—in New Haven, ii. 340.

Effect, whether the nature of the cause may be known by the, 441.

Elect, their acceptance and safety, ii. 378. Reason of it, 382.

Election, objections to, ii. 508-12. Whether it implies partiality, 509. In-

consistence, 510. Insincerity, 511.

Eligibility of two objects, never equal, 366.
Evil, moral, in its own nature odious, 38.

F.

Faith, justifying, implies a compliance with the gospel in heart and life,
ii. 142-4. Not a speculative assent, for this is dead faith, and the

damned have it, 145. Implies assent of understanding and consent of
will, 147. Why this complex exercise termed faith, 148. Why a word
of more determinate meaning not used, 149. How far it is an appro-
priating act, 150. Error as to its nature, 153. Whether first gracious
exercise, 154. A duty, 155.
Fatalism, which West charges on Pres. Edwards, is equally chargeable on
himself, 438.

Foreknowledge, 398-420. Implies necessity, 399-i. e. certain futurity,
418. West's denial of this, 400-his admission, 401-remarks on a
paragraph from him, 403-5-concedes everything, 406. With what
liberty it is consistent, 408. Difference between it and knowledge of a
present act, 409.

Forgiveness is by grace, ii. 23—not merely as founded on an act of grace,
24. Attempts to prove the consistency of with forgiveness through re-
demption, ii. 23-29. Edwards' theory, 31.

Franklin, Dr. his ground of hope for future happiness, ii. 526.

Future state required, that it may appear, that God is holy, ii. 314—that
the world is made for a valuable end, 318-that the happiness of the
universe may be increased, 320.

G.

God, whether all that he wills comes to pass, 189. Whether he has self-
determination, 320, 324. In what sense all his knowledge is present
knowledge, 416. How far he is concerned in the existence of sin, 439
-and takes pleasure in it, 442-and tempts to sin, 451—and decrees it,
453-overrules it to good, 455. A refuge, ii. 175. How he is present with
christians, 232. The author of all good volitions and actions, ii. 348--
which are the effects of his sovereign grace, 349-yet our agency is not
destroyed, 350-nor our freedom, 353-nor our accountability, 357.
Goodness, not inconsistent with endless punishment, 119-for it is just, 134.
Need not make certain the happiness of all, 125.

Gospel, its glory what-a display of God's character, a provision for man, ii.
302-308.

Grace, whether it is merely a means of bringing to heaven, 16. Forgive-
ness only through, ii. 23. Evidenced by its fruits-so is every grace,
faith, love, humility, repentance, gratitude, hope, ii. 387 et seq.

Heathen, salvation of, ii. 465.

H.

Hebrew language, its resemblance to the Mohegan, in affixes, 476. In sin-
gle words, 478.

Holy Spirit, promise of, ii. 468-71.

Hopkins on the use of means, 489.

Hume, some of his opinions stated, ii. 169.

I.

Immateriality of the soul, ii. 497–502.

Imputation, meaning of the term in various connections, ii. 270.

Indians, Muhhekaneew, observations on their language, its extent, its ge-

nius grammatically traced, some of its peculiarities, some instances of
analogy between it and the Hebrew, 469-480.

Infidelity, not necessary but voluntary, ii. 169. Some of its maxims, 188.
Its strongest point weakness, 257.

Infinite evil of sin, meaning of the phrase, 89. Consistent with degrees of
guilt, 90.

J.

Justice, kinds of, commutative, distributive and general, ii. 29. In what
sense satisfied by Christ's death, 47.
Justification, meaning of the term, ii. 262.

K.

King, the most consistent advocate of self-determination, 373. Holds that
motives have no influence, 375.

Knowledge, West on the sources of, refuted, 405. Whether the gospel be
true, assured to all sincerely disposed to piety, ii. 163. Of the truth
necessary to true religion, 212.

L.

Law, whether its curse is the punishment necessary to lead to repentance,
26-and a means of grace, 35-or annihilation, 93—it is endless mise-
ry, 107. Not proved just by the obedience and death of Christ, ii. 38.
Not made void through faith, ii. 361. Proof, 363—9. But established,
369-71.

Liberality, modern, ii. 464.

Liberty and necessity, dissertation on, 299-468. West's definition com-
pared with Clarke's, 313-his explanation, 312. Discussion of what
is essential to, 321. Various definitions, 326. Does not end where ne-
cessity begins, 340-or where motives govern, 365. Consequence of
its being an exemption from all extrinsic influence, 467.
Light of nature, proof of God's moral perfections from, ii. 471-496.
Locke's proof that the will is not free to act or not act, 315.

M.

Marriage of a wife's sister unlawful, as appears from scripture and reason,
ii. 125. Objections, 126-40-that the precept does not literally forbid,
127 that it is ceremonial, 129-that a man is no blood relation of
his wife's sister, 131-that his marrying her is not unlawful, per se, 131—
that it is impliedly permitted, 135, etc.

Materiality of the soul, arguments in proof of refuted, ii. 306.
Merit of condignity and congruity, ii. 49. Of virtue, 459–64.

Ministers, duty of, to be honest and faithful in seeking for truth, ii. 64—in
preaching truth, 68—for what reasons, 211. How they may hold a good
conscience, 157.

Misery, endless, justly the curse of the law, 107. Chauncy's attempt to
prove the doctrine of, to be uncomfortable, perplexing, etc. 128.
Mohegan language entirely different from the Mohawk, 473. No diversity
of gender, 474. No adjectives, 475.