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observed. And when the kingdom of Israel was fully established, and the temple of Jerusalem erected, a worship of the most gorgeous and costly kind was carried on. When the time came that men were no longer to worship God on Mount Gerizim or at Jerusalem, but everywhere in spirit and in truth, still a public and solemn profession of faith was indispensable. Christians were not only commanded to believe the truth in their hearts, but to confess it with their mouths. They were specially enjoined not to forsake the assembling of themselves together for Public Worship. And God, by the course of His Providence, has shown that those nations which honour His name shall prosper, and that such as neglect or profane His worship cannot prosper.

But the great duty which we owe to God is that of aiming in all things at a conformity to His will, and following those laws of righteousness which He has written upon our heart and conscience, and which He has illustrated in the moral government of the world. In other words, the highest worship which we can offer to Him is to imitate and obey Him.

Those virtues which are suitable to our rational and moral nature, and to our condition as the subjects of a moral administration-those virtues which become us as partakers of an intellectual and spiritual being, and as expectants of an immortal and glorious inheritance, have previously been briefly stated and illustrated.

INDEX.

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ACTION.

A.

Action, as opposed to Passion, 1; as
differing from an Act, 1; functions
of Reason and Will in, 2; Indifferent
actions, how distinguished, 3; Prin-
ciples of, defined, 9.

human, defined, 2; how charac-
terized, 3; Springs of, classified, 16-
19; Instructive or Implanted, 19-28;
Primary or Natural, 28-46; Second-
ary and Factitious, 46-65; Guides
of, 66.

Principles of, 7; distinguished
from Principles of Knowledge, 8;
classified, 13, 14; Dr. Reid's classi-
fication, 14, note; Mr. Stewart on,
15; tabulated, 39; the formation of
Secondary or Factitious, 58; accord
with the law of Custom, 58; affected
by Education, Example, and Fashion,
59; dependent on experience of life,
59; effects of Instinct and Appetite,
60; Mr. Stewart on the formation of
Secondary and Factitious Desires,
60, 61.

Activity or Will, defined, 9; human,
primary source of, 9.

Acts, distinction of, 1; how differing
from Actions, 1.

Adams, Dr., on the nature and obliga-
tion of Virtue, 116; on the Supre-
macy of Conscience, 162.

Addison, Mr., on Instinct, 23; on
Cato's suicide, 236, note; on Cheer-
fulness as preferable to Mirth, 257;
on Gratitude, 354; on the Continual
Progress of the Soul towards Perfec-
tion, 383.
Affections, Benevolent, strengthened by
exercise, 63; enumeration of, 63.

Malevolent, effects of their in-
dulgence, 62; Locke on, 62.

ASSOCIATION.

Affections, Natural, distinguished, 42;
among inferior animals, 42; in hu-
man beings, 42; of kindred, 43, 63,
64; of home and country, 43, 64.
Akenside, on the innate love of Beauty,

244, note; effect of its cultivation on
the improvement of the Mind, 245,
note.

Ambrose, St., the first to use the
epithet cardinal as applied to virtues,
229, note.

Anger. See Resentment.
Annihilation, unprovable, 382; uni-
universality of the disbelief in, 389.
Anselm, Abp., on the Existence of God,
324, 325.

Appetite, defined, 26; its ends, 26;
enjoyment in obedience to its call,
28; original Appetites few, those
acquired numerous, 28; how differ-
ing from Desire, 30; a blind impulse,
not intelligent, 30; operates in-
stinctively at first, but subject to the
law of Repetition, 60.

of Sex, defined, 249. See Self-
Control.
Aquinas, Thomas, on the Government
of God, 113, note 2; on the Existence
of God, 324.

Arbuthnot, on the Identity of the Body,
374.

Archæus, Vital Principle, explained, 21.
Aristotle, on Causality, 7; on the De-

sire of Knowledge, 31; his definition
of Association of Ideas, 46; on Vir-
tue, 110; denial of the Equality of
Men by birth, 261.

Asceticism, theological and philosophical,
238.

Association, Mr. Stewart on Association
of Ideas, 46.-Its influence in regu-
lating the succession of Thoughts,
46; Definition of Aristotle and

Hobbes, 46, 47; Law of Redintegra-
tion, 47, 48; Tulloch and Sir W.
Hamilton on, 48, 49.-As forming
permanent combinations of Thoughts
and Feelings, 49; distinction of As-
sociated Ideas and Complex Ideas,
49, 50; Association of different men-
tal movements, not juxtaposition but
combination, 50.

Attributes of God:-J. Natural Attri-

butes, 346: (1) Personality, 346;
(2) Unity, 347; (3) Incomprehensi-
bility, 347; (4) Spirituality, 347;
(5) Eternity, 347, 348; (6) Omnipre-
sence, 348; (7) Omniscience, 349.

II. Moral Attributes: (1) Goodness,
(2) Justice, (3) Holiness, 349-357.
Objections to God's Goodness con-
sidered, 357-365.

Augustine, St., on the Incomprehensi-
bility of Deity, 347.

Authors on Liberty and Necessity, list
of, 226.

Authorities referred to, list of, viii.
Automatic movements defined, 25.

B.

Bacon, Lord, on the Innate Sense of
Duty, 76.

Barlow, Mr., on Instinct, 21.
Baxter, Andrew, on the Immateriality
of Mind, 379.

Beattie, Dr., his definition of Marriage,
299.

Being, Principles of, distinguished, 7.
Benevolence, defined, 40; opinions of
Bishop Butler on, 41; a universal
obligation fully acknowledged by
Christians, but not by Jews or the
Heathen, 261; the Duties of Bene-
volence threefold:-I. To increase
Happiness-(a) By Conversation and
Manner, 263; Civility, in what it
consists, 263; Politeness superior to
Civility, 263, 264; (b) by Active
Kindness, 265; modes in which the
duty may be exercised, 265—(c) by
Liberality, 266; Active Kindness su-
perior to Indolent Liberality, 266;
Hospitality illustrated in Old Testa-
ent History and among Christians,

alleviate Suffering-(a) By

Compassion and Pity, 267-(b) By
Humanity and Charitableness, 268;
modes of exercising the Duties of Bene-
volence, 269; their obligation, 269.

III. To forgive Injuries-(a) By
moderating Resentment, 270-(b)
By pardoning the offence, 272.
Bentham, Mr., on the Doctrine of
Utility, 130; his use of the title of
Deontology, 130; proposed substi-
tute of Propriety for Utility, 137.
Bias, one of the wise men of Greece, his
saying on Friendship, 278.
Biunde, on the Will, 184, 185.
Blane, Sir Gilbert, on Instinct and
Volition, 179, note.

Bockshammer, on the distinction of
Desire and Will, 173.

Bonnet, M., on Instinct, 23.

Bossuet, M., his distinction between
Erring and Ignorance, 5; between
Freedom and Will, 193.
Bougeant, Father, on Instinct, 23.
Brodie, Sir B., on the natural sense of
a Deity, 341.

Brougham, Lord, on Geology, 344; on

the Immateriality of the Soul, 380.
Brown, Dr., on Appetites, 27; on Pas-
sion, 34; on Sympathy, 41; on
Habit and Association, 57; his views
on the Foundation of Virtue, 148.

Sir Thomas, on the Glory of God
in Creation, 146.
Browne, Dr., on the Moral Sense, 88.
Burlamaqui, M., on the Moral Sense, 86.
Bushman, Dr., on Instinct, 21.
Butler, Bishop, on Resentment, 38; on
the Office of Conscience, 109, 330; his
theory of Virtue, 125, 126; on Acts
designated as Right without reference
to their Utility, 139; on the Supre-
macy of Conscience, 161; on Con-
sciousness of Moral Liberty in Man,
197; on Love of our Neighbour,
262; on Compassion, 269; on the
Existence of God, 328; on the Im-
materiality of Mind, 373; on the
Immortality of the Soul, 391.

C.

Calisthenics, for rendering bodily move-
ments easy and graceful, 239.
Candour, in what it consists, 285, 286.

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of MM. Burlamaqui and Thurot and
Bishop Warburton, 86, 87; Mr.
Hume's advocacy of the Sentimental
Theory, 88; coincidence of Dr.
Brown's views, 88; summary of the
views of modern philosophers, 89;
case put by Paley, 89; conscience
strengthened by exercise, 90.

II. Intellectual Theory, 91; the
converse of the Sentimental; position
of Dr. Cudworth; opinions of Drs.
Hutcheson and Clarke and Mr. Wool-
aston, 92; analysis of Dr. R. Price,
92, 93, and of Dr. Reid, 94; view
of Mr. Stewart, 95; Mr. Hume's
statement, 96; classification of the
opinions of the advocates of the In-
tellectual Theory, 96; an argument
for the existence of God, 330.

Determination of the phenomena
in the exercise of the Moral Faculty,
96; statements of Drs. Reid and
Price and Mr. Stewart, 97; elements
constituting the Moral Faculty in
Man, 98; admission and statements
of Mr. Hume, 99, 100; Sir J. Mac-
kintosh's objection to the Intellectual
Theory, 101, 102, 104; Kant, on
the Causality of Reason, 103.

Conscience regarded as an original
and separate power of the mind by
the advocates of the Moral Sense,
105; doctrine of the identity of
Reason and Conscience, 106; Bishop
Butler's definition, 106; assertion of
the supremacy of conscience, 107,
108; Duties in regard to it, 108;
derives its authority from a lawgiver
superior to itself, 109; Bishop But-
ler's statement, 109; summary of
the argument, taking the Intellectual
Theory as the true one, 109, 110.
Constancy. See Restitution.
Contract, rights of, 283.

Contracts, in what they originate, 293;
how far binding, 293.
Country, Affections of, 43.
Courage, defined and illustrated, 256.
Cousin, M., on the Free Agency of
Man, 205.

Cowardice, defined, 256.
Churlishness, defined, 267.

Civility, distinguished from Politeness,
263; not confined to rank, 263.

Clarke, Dr., on the Intellectual Theory
of the Moral Faculty, 92; on the
Government of God, 113; on the
nature of Virtue, 114; on the Su-
premacy of Conscience, 161; on
Moral Liberty, 196, 197; on the Exis-
tence of God, 326-328.

Crombie, on Natural Theology, 336;
on Death as the portal to higher
Happiness in Man, 392.

Cudworth, Dr., on the Intellectual
Theory of the Moral Faculty, 91;
on the nature of Virtue, 114; on
the Existence of God, 329.
Cumberland, Bishop of Peterborough,
his theory of Virtue, 119.
Custom. See Habit.

Cuvier, M., on the completeness of
organised beings, 336.

D.

D'Alembert, M., on the Consciousness of
Moral Liberty in Man, 197.
Davy, Sir H., on the Immaterialty of
Mind, 371.

Darwin, Dr. E., on Instinct, 22.
Death, objection that its existence is
incompatible with the Goodness of
God, considered, 361-365.

De Bonald, M., his definition of Man,
233.

Decency, meaning of the term, 239;
its obligation on all, 240.
Deontology, title of Mr. Bentham's
system of morality, 130.
Deontologist, the, defined, 132.
Dependence, how distinguished, 7.
Descartes, on the Existence of God, 326.
Design, evidences of, proof of the

existence of a First Cause, 322 et seq.
Desire, sometimes a blind impulse, 16;
classified, 17; difference from Appe-
tite, 30; of Knowledge, 31; of
Society, 32; of Esteem, 32, 33; of
Power and Superiority, 33; charac-
teristic of imperfect beings, 33;
Primary Desires, how characterised,
34; Nemesius, on, 38, note; Facti-
tious and Secondary Desires, how
formed, 60, 61; different from Will,
168-73.

tion, defined, 43, 64; classified,
dependence on bodily constitu-

tion, 44; controlled by Primary
Desires, 44; differs with individuals,
in man as in the inferior animals,
44; definition of Dr. Reid, 44, note.
Dodwell, Mr., on the Immortality of
the Soul, 381, note.

Dreams, a proof of the Immateriality
of the Mind, 377, 378.

Dryden, on the Divine Government,
139.

Duty, Sense of. See Guides of Human
Action.

Duties incumbent on Man, classified,
229; defect of the designation "Car-
dinal" Virtues, 229; St. Ambrose
the first to employ the epithet, 229,
note; Kant's classification, 229, 230;
duties arising from man's threefold
relation to himself as an individual
(Sobriety); to his fellow men (Right-
eousness); to his Creator, Governor,
and Judge (Godliness), 230.
Dwight, Dr., on the doctrine of Expe-
diency, 137, 142, 144.

E.

Education, Duties of Parents in regard
to, 313; distinguished as Intellectual,
Moral, and Religious, 313, 314.
Edwards, Jonathan, his theory of Vir-
tue, 121; definition of Motives, 175;
on the Freedom of Will, 194; argu-
ment against its self-determining
power, 210; objection that Liberty
in Man is incompatible with Fore-
knowledge in God, 217; on contin-
gency in events as inconsistent with
Foreknowledge in God, 221.
Emotions, defined, 28; Dr. Cogan and

Lord Kames on, 28, 29; how differ-
ing from Sensation and Cognition,
29; not in themselves Springs of
Action, 29; relation to Intellect, 29;
how manifested, 29; tend to qui-
escence rather than activity, 29;
Mackintosh's distinction, 29, note.
Emulation, Dr. Reid on, 38.

End, defined, 2; how distinguished, 2.
Epicrisis, an office of Conscience, 153.
Equanimity, distinguished from Magra-
nimity, 255.

Equivocation, defined, 287.
Error, defined, 5.

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