INDEX OF WORDS AND THINGS.

BSOLUTE necessity. See Unity, Omni-

presence.

Abstruse questions should be considered at
different times, and in different disposi-
tions, 382.

ACCESSION.

SERMON before the House of Lords, 287.

SERVICE for the day, 295.

Actions. See Christianity.

Advantage. See Interest.

ADVENT SUNDAY.

SERMON XI. preached on it, 133.
the epistle enforces benevolence, 150.

it brings on Christmas, recommending love and charity,
151.

Affectation of talking piously to be avoided, 333.

AFFECTIONS.

See GOD, Particular, Compassion, Brute
Creatures, Parricide, Benevolence, Desire of Esteem.
natural affections sometimes wanting, 14.

are not a weakness or defect, 57.

all affections rest in an end, 172, 174.

may be carried too far, 72.

must not be eradicated, 57.

sometimes strengthened by conscience, 10.

joined to and governed by reason are motives to virtue, 57.
those directly in favour of others to be preferred, 72.
good affections imply the love of themselves, 169, 175.
filial or paternal affection is benevolence, 6.

affections due to a perfect creature our superior, friend
and governor, 176-179.

AGE.

corruption of the age a general complaint, 133.

the profession of self-interest, a mark of that age, 133.
Almsgiving, how recommended in Scripture, 317, 247.
AMUSEMENTS.

by no means answer our desire of happiness, 189.
often useful only to fill up blank spaces of time, 189.
ANGER. See Passion, Resentment.

a hasty kind of resentment, 92.

caused by sensation or feeling, not by reason, 93, 96.
sometimes by injury and contempt, 93, 96.

its reason and end is self-defence, 93.

its abuses, passion, and peevishness, 97.
how distinguished from resentment, 97.
cautions concerning it, 113.

what be ye angry and sin not means, 92.

ANCIENTS. See Cato, Brutus, Stoics.

they spoke of deviating from nature as vice, 21.

what they meant by saying that tortures and death were
not so contrary as vice to human nature, 31.

Apathy. See Stoics.

Appearances of disorder, probably caused by our ignorance,
206, n.

Appetite. See Particular affections, Hunger.

ASSOCIATIONS. See Religious Associations, Objections.
charitable associations do more good than the members
could separately, 285.

ATHEISM. See Scepticism.

and profaneness bring in superstition, 227.

atheistical immorality not better than superstition, 226.
Attention, we know only what we attend to, 120.
AUGUSTIN, S. De Civit. Dei, l. 15, c. 22 cited, 175, n.
AUTHORITY. See Conscience, Power, Government.

has its source in the supreme authority of God, 289.
very precarious unless regarded as His ordinance, 262.
is as necessary to liberty as tyranny is destructive of it,

261.

what his hopes and fears must have been, 86.

Bath Hospital, referred to, 243, n.

Beauty, harmony, and proportion as real as truth, 150.
Begging in the streets to be discouraged, 241.

BENEVOLENCE. See Covetousness, Hobbes, Good-will, Af-
fection, Good-humour, Love.

whether it is in man is a mere question of fact, 5, n.
is not love of power, 4, n. 343.

but sometimes love of power to be used in doing good,
343.

ambition is often like it, 5, n.

is only the sum of virtue when directed by reason and
reflection, 165.

common virtues may be traced up to it, or the want of
it, 167.

its exercise should be directed by reason, 165.

reasonable good-will and right behaviour in a manner the
same, 167.

its effects upon us, 155.

source of our obligations to it, 109.

resentment not inconsistent with it, 108.

vice or injury may lessen but not destroy it, 109, 305.
nor does the peculiar regard due to ourselves, 109.
may be very great and yet be overruled by other prin-
ciples, 158.

is to society what self-love is to the individual, 4.
suspected of being contrary to self-love, 134.

the course of action it leads to is not peculiarly contrary
to self-love, 142.

it is not contrary to self-love because different from it,

140.

is no more distant from self-love than hatred is, 141.
sometimes interferes with self-love, but not oftener than
other affections, 147.

the interest others have in this affection does not lessen
our enjoyment, 148.

it relates more to the materials of enjoyment than to en-
joyment itself, 147.

persons in all ages have found pleasure in it, 144.

has gratifications as a virtuous principle, and as a natural
affection, 146.

its gratification leads to our own gratification, 143.

is in a degree its own gratification, 143, 149.

is really coincident with self-love, 6, 52.

is more advantageous than other pursuits if disappointed,

BENEVOLENCE (continued).

the temper it forms in us is peculiarly a happy one, 144.
it rises into the love of GOD, 169.

BODY.

relation of its parts analogous to our relations in society, 3.
men are very much one body, 12.

our being one body in Christ, a motive to Christian
duties, 2.

felt most in the first ages, 2.

BRISTOL, Fragment of a Charge to the Clergy of, 338.
BRISTOL INFIRMARY.

deserving of support, 243.

Mr. Tucker's sermon for it referred to, 308.
BRUTE CREATURES.

actions natural in them, not so in us, 24.

to be entirely governed by our affections would sink us
almost to them, 57.

man is not left to live at random like them, 32.

BRUTUS.

C

what is said of his reading true of very few, 120.
what is said of his strength of will, 343.

ANONS.

the 61st quoted, 334,

the 67th referred to, 338.

Cambridge, Butler's intention of going there, 373, 380, 383-4.
Carelessness, generally considered faulty, 96, 236.

CARTES (Des), Ep. 69, partis primæ, cited, 371.

CASAUBON, in Athenæum, cited, 331.

CATO, his saying that he never forgave faults in himself, 113.
CHARACTER.

determined by the proportion of our qualities, 157.
a just way of trying one's own, 163.

affections toward good characters, 172.

we may imagine one absolutely good and perfect, 176.
how the contemplation of it would affect us, 177.

giving of characters dangerous talk, 48.

some reason needed beside mere truth, 50.
how to be conducted when necessary, 49.

CHARITY.

See Benevolence, Love, Poor, Rich, Associations.
what it is, 300.

how described by St. Paul, 162.

CHARITY (continued).

how and why it may cover a multitude of sins, 300, 318.
it is not thoughtless good-humour, but requires care and
consideration, 301.

needs particular calls to direct and excite it, 314, 165.
must be given with discrimination, 241.

how it is to be exalted into piety, 247.

instances of charitable providence, 69, 306.
frugality in order to do good is real charity, 314.
public charities have advantages over private, 242.
cannot be supported without the help of great num-
bers, 316.

it is a good thing to support them, though merely
as of course, 243.

they are greatly helped by the good lives of the
givers, 246.

CHARITY SCHOOLS not a new thing in substance, 273.
their beginning and nature, 275.

instruction and work joined in them where practic-
able, 244, 278.

as always in Ireland, 244.

the clothing of the children intended as a restraint,
275.

cannot quite reform the world, but do a great deal,
282.

objections to them might go against all other ne-
cessary things, 283.

some to fit the rich for their position would be very
useful, 279.

sermon at the meeting of charity children, 267.
CHARLES I.

subjects suggested by the day of his martyrdom, 248.
it was contrived under pretences of authority, religion,
&c., 255.

CHILDREN. See Charity Schools, Poor, Parents.

their instruction analogous to the power of the rich over
poor, 236, 336.

what is meant by training them up, 270.

left to themselves they would choose bad courses of
action, 267, 271.

but are peculiarly open to instruction, 268.

great uses of education, especially to the poor, 279-280,
284.

they have a right to a proper education, 269, 272.