attributed to Spirit, 316
doctrine of, 371‐410
definition of, 371, 372
by man of ideas and volitions and indirectly of brain modifications, 371
is change of energy into force, 371
Lotzean, author’s view of, 372
is not “production out of nothing,”, 372
is not “fashioning,”, 372, 373
not an emanation from divine substance, 372
the divine in, the origination of substance, 373
free act of a rational will, 373
externalization of God’s thought, 373
creation and “generation” and “procession,”, 373
is God’s voluntary limitation of himself, 373
how an act of the triune God, 373
not necessary to a trinitarian God, 373
the doctrine of, proved only from Scripture, 374
direct Scripture statements concerning, discussed, 374‐377
idea of, originates, when we think of things as originating in God
immediately, 375
Paul’s idea of, 376
absolute, heathen had glimpses of, 376
best expressed in Hebrew, 376
found among early Babylonians, 376
found in pre‐Zoroastrian, Vedic, and early Egyptian religions, 376
in heathen systems, 377
literature on, 377
“out of nothing,” its origin, 377
indirect evidence of, from Scripture, 377, 378
theories which oppose, 378‐391
Dualism opposes, see Dualism.
Emanation opposes, see Emanation.
Creation from eternity, theory stated, 386
not necessitated by God’s omnipotence, 387
contradictory in terms and irrational, 387
another form of the see‐saw philosophy, 387
not necessitated by God’s timelessness, 387
inconceivable, 387
not consistent with the conception of universe as an organism, 388
not necessitated by God’s immutability, 388
not necessitated by God’s love, 388, 389
inconsistent with God’s independence and personality, 389
outgrowth of Unitarian tendencies, 389
Creation, opposed by theory of spontaneous generation, see Generation,
Spontaneous.
Mosaic account of, 391‐397
asserts originating act of God in, 391
makes God antedate and create matter, 391
recognizes development, 392
lays the foundation for cosmogony, 392
can be interpreted in harmony with mediate creation or evolution, 392
not an allegory or myth, 394
Mosaic account of, not the blending of inconsistent stories,‐394
not to be interpreted in a hyperliteral way, 394
does not use “day” for a period of twenty‐four hours, 394
is not a precise geological record, 395
its scheme in detail, 395‐397
literature upon, 396, 397
Creation, God’s end in, 397‐402
God’s end in, his own glory, 398
God’s chief end in, the manifestation of his glory, 398
his glory most valuable end in, 399
his glory only end in, consistent with his independence and sovereignty,
399
his glory the end in, which secures every interest of the universe, 400
his glory the end in, because it is the end proposed to his creatures,
401
its final value, its value for God, 402
the doctrine of, its relation to other doctrines, 402‐410
its relation to the holiness and benevolence of God, 402
first, in what senses “very good,”, 402
pain and imperfection in, before moral evil, reasons for, 402
sets forth wisdom and free‐will of God, 404
Christ in, the Revealer of God, and the remedy of pessimism, 405
presents God in Providence and Redemption, 407
gives value to the Sabbath, 408
Creation of man, exclusively a fact of Scripture, 465
Scripture declares it an act of God, 465
Scripture silent on method of, 465
Scripture does not exclude mediate creation of body, if this method
probable from other sources, 465, 491
and theistic evolution, 466
his soul, its creation, though mediate, yet immediate, 466, 491
not from brute, but _from_ God, _through_ brute, 467, 469, 472
the last stage in the development of life, 469
unintelligible unless the immanent God is regarded as giving new
impulses to the process, 470
as to soul and body, in a sense immediate, 470
natural selection, its relations to, 470
by laws of development, which are methods of the Creator, 472
when finished presents, not a brute, but a man, 472
constitutes him the offspring of God, and God his Father, 474
as taking place through Christ, made its product a son of God by
relationship to the Eternal Son, 474
theory of its occurrence at several centres, 481
and his new creation compared, 694
in it body made corruptible, soul incorruptible, 991
Creation, continuous, its doctrine, 415
its advocates, 416
the element of truth in, 416
its error, 416
contradicts consciousness, 416
exaggerates God’s power at expense of other attributes, 417
renders personal identity inexplicable, 417
tends to pantheism, 417
_Creatura_, 392
_Credo quia impossibile est_, 34
Creeds, 18, 42
Crime best prevented by conviction of its _desert_ of punishment, 655
_Crimen læsæ majestatis_, 748
Criminal theory, 748
Criticism, higher, 169‐172
what it means, 169
influenced by spirit in which conducted, 169, 170
its teachings on Pentateuch and Hexateuch, 170
reveals God’s method in making up record of his revelation, 172
literature upon, 172
Cumulative argument, 71
_Cur Deus Homo_, synopsis of, 748
“Curse” in Gal. 3:13, 760
“Custom, immemorial,” binding, 970
“Damn,” its present connotation acquired from impression made on popular
mind by Scriptures, 1046
“Damnation” in 1 Cor. 11:22, its meaning, 960
Darwinism, its teaching, 470
its truth, 470
is not a complete explanation of the history of life, 470
fails to account for origin of substance and of variations, 470
does not take account of sudden appearance in the geological record of
important forms of life, 470
leaves gap between highest anthropoid and lowest specimen of man
unspanned, 471
fails to explain many important facts in heredity, 471
must admit that natural selection has not yet produced a species, as far
as we know, 472
as its author understood it, was not opposed to the Christian faith, 473
Day in Gen. 1, 35
its meaning, 223, 224, 394, 395
Deacons, their duties, 917, 918
ordination of, 919
Deaconesses, 918
Dead, Christ’s preaching to, 707, 708
Dead, Egyptian Book of the, 995
extracts from, 995
resurrection in, 1022
judgment in, 1024
“Deadly sins, the seven,” of Romanism, 571, 572
Death, spiritual, a consequence of the Fall, 591
spiritual, in what it consists, 591, 659, 660, 982
physical, its nature, 656, 982
physical, a part of the penalty of sin proved from Scripture, 656, 657
and sin complemental, 657
a natural law, on occasion of man’s sin, appointed to a moral use, 657
the liberator of souls, 658
the penalty of sin, proved from reason, 658
its universality how alone explained consistently with idea of God’s
justice, 658
not a necessary law of organized being, 658
higher being might have been attained without its intervention, 658
to Christian not penalty, but chastisement and privilege, 659, 983, 984
eternal, what?, 660
second, 648, 982, 983, 1013
not cessation of being, 984
as dissolution, cannot affect indivisible soul, 984
as a cessation of consciousness preparatory to other development,
considered, 986
cannot terminate the development for which man was made, 986
cannot so extinguish being that no future vindication of God’s moral
government is possible, 987
cannot, by annihilation, falsify the testimony of man’s nature to
immortality, 989
man’s body only made liable to, 991
as applied to soul, designates an unholy and unhappy state of being, 992
consciousness after, indicated in many Scriptures, 993, 994
a “sleep,”, 994
of two kinds, 1013
its passionless and statuesque tranquility prophetic, 1016
Decree to act not the act, 354, 359
Decree, the divine, permissive in case of evil, 354, 365
Decree, not a cause, 360
of end and means combined, 353, 363, 364
does not efficiently work evil choices in men, 365
to permit sin, and the fact of the permission of sin equally equitable,
365
to initiate a system in which sin has a place, how consistent with God’s
holiness?, 367
Decrees of God, the, 353‐370
their definition, 353‐355
many to us, yet in nature one plan, 353
relations between, not chronological but logical, 353
without necessity, 353
relate to things outside of God, 53
respect acts, both of God and free creatures, 354
not addressed to creatures, 354
all human acts covered by, 354
none of them read “you shall sin,”, 354
sinful acts of men, how related to, 354
how divided, 355
declared by Scripture to include all things, 355
declared by Scripture to deal with special things and events, 355
proved from divine foreknowledge, 356
respect foreseen results, 356
proved from divine wisdom, 358
proved from divine immutability, 358, 359
proved from the divine benevolence, 359
a ground of thanksgiving, 359
not inconsistent with man’s free agency, 359
do not remove motive for exertion, 363
and fate, 363
encourage effort, 364
they do not make God the author of sin, 365
practical uses of the doctrine of, 368
the doctrine of, dear to matured understanding and deep experience, 368
how the doctrine should be preached, 369
Deism, defined, 414
some of its advocates, 414
an exaggeration of God’s transcendence, 414
rests upon a false analogy, 415
a system of anthropomorphism, 415
denies providential interference, 415
tends to atheism, 415
“Delivering to Satan,” 457
Delphic oracle, 136
Demons, see Angels, evil.
Depravity, explained by a personal act in the previous timeless state of
being, 488
of nature, repented of by Christians, 555
Arminian theory of, 601, 602
New School theory of, 606, 607
Federal theory of, 612, 613
Augustinian theory of, 619, 620
defined, 637
total, its meaning, 637‐639
is subjective pollution, 645, 646
Christ had no, 645, 756‐758
of human will, requires special divine influence, 784
of all humanity, 813
_Determinatio est negatio_, 9
Determinism, 362, 507‐510
_Deus nescit se quid est quia non est quid_, 244
Deuteronomy, 167‐169, 171, 239
Devil, 454, 455
_Dextra Dei ubique est_, 708
_Diabolus nullus, nullus Redemptor_, 462
Diatoms, and natural selection, 471
Dichotomous and Dichotomy, see Man.
_Dies Iræ_, the, 645, 1056
Dignity, the plural of, 318
Disciples or Campbellites, 821, 840, 947
Discrepancies, alleged, in Scripture, 107, 108, 173, 174
Divorce, permitted by Moses, 230
Docetæ, 670
_Doctor angelicus_, 44
_Doctor subtilis_, 45
Doctrine, 17, 33, 34
Documentary evidence, 141, 142
Doddridge’s dream, 453
Dogmatic system implied in Scripture, 15
Dogmatism, 42
_Domine, quousque?_ Calvin’s motto, 1008
_Donum supernaturale_, 522
Dort, Synod of, 614, 777
Douay version, Mat. 26:28 in, 965
Dualism, two forms of, 378
a form of, holds two distinct and co‐eternal principles, 378
a history of this form of, 378‐380
this form of, presses the maxim _ex nihilo nihil fit_ too far, 380
this form of, applies the test of inconceivability too rigidly, 380
this form of, unphilosophical, 381
this form of, limits God’s power and blessedness, 381
this form of, fails to account for moral evil, 381
another form of, holds the existence of two antagonistic spirits, 381,
382
this form of, at variance with the Scriptural representation of God, 382
this form of, opposed to the Scriptural representation of the Prince of
Evil, 382
_Ducit quemque voluptas_, 299
Duties, our, not all disclosed in revelation, 545
Ebionism, 669
Ebionites, 669, 670
Ecclesiastes, 240
Ecclesiology, 887‐980
Eden, adapted to infantile and innocent manhood, 583
Education, by impersonal law, and by personal dependence, 434
Efficacious call, its nature, 792, 793
“Effulgence,”, 335
Ego, cognition of it logically precedes that of non ego, 104
Egyptian language, old, its linguistic value, 497
idea of blessedness of future life dependent on preservation of body,
995
idea of permanent union of soul and body, 1022
way of representing God, 376, 377
knowledge of future state, 995
_Einzige, der_, every man is, 353
Eldership, plural, 915, 916
Election, its relation to God’s decrees, 355
logically subsequent to redemption, 777
not to share in atonement but to special influence of Spirit, 779
doctrine of, 779‐790
definition, 779
proof from Scripture, 779‐782
statement preliminary to proof, 779
asserted of certain individuals, 780
asserted in connection with divine foreknowledge, 780, 781
asserted to be a matter of grace, 781
connected with a giving by Father to Son of certain persons, 781
connected with union with Christ, 781
connected with entry in the Lamb’s Book of Life, 781
connected with allotment as disciples to certain believers, 782
connected with a special call of God, 782
connected with a birth by God’s will, 782
connected with gift of repentance and faith, 782
connected with holiness and good works as a gift, 782
Lutheran view of, 782, 783
Arminian view of, 783
a group of views concerning, 783
proved from reason, 783‐785
is the purpose or choice which precedes gift of regenerating grace, 783
is not conditioned on merit or faith in chosen, 784
needed by depravity of human will, 784
other considerations which make it more acceptable to reason, 785
objections to, 785‐790
is unjust, 785
is partial, 786
the ethical side of natural selection, 786
is arbitrary, 787
is immoral, 787, 788
fosters pride, 788
discourages effort, 788, 789
implies reprobation, 789, 790
list of authors on, 790
Elijah, his translation, 995
John the Baptist as, 1013
Elizabeth, Queen, immersed, 937
Elohim, 318, 319
Emanation theory of origin of universe, 378‐383
Empirical theory of morals, truth in, 501
reconciled with intuitional theory, 501
Encratites, deny to woman “the image of God,”, 524
Endor, woman of, 966
“Enemies,” Rom. 5:10, 719
Energy, mental, life, 252
resisted, force, 252
universe derived from, 252
its change into force is creation, 252
dissipation of, 374, 415
Enghis and Neanderthal crania, 471
Enmity to God, 569, 817, 818
Enoch, translation of, 658, 994
Environment, 426, 1034, 1049
Eophyte and Eozoon, 395
Epicureanism, 91, 184, 299
Error, systems of, suggest organizing superhuman intelligences, 457
Errors in Scripture, alleged, 222‐236
Eschatology, 981‐1056
_Esprit gelé_ (matter) Schelling’s bon mot, 386
Essenes, 787
Esther, book of, 237, 309
“Eternal sin, an,”, 1034, 1048
Eternity, 276
Ethics, how conditioned, 3
Christian and Christian faith inseparable, 636
Eucharist, see Supper, the Lord’s.
Eutaxiology, 75
Eutychians (Monophysites), 672
Eve, 525, 526, 676
Evidence, principles of, 141‐144
Evil, 354, 1053
Evolution, behind that of our own reason stands the Supreme Reason, 25
and revelation constitute nature, 26
an, of Scripture as of natural science, 35
of ideas, not from sense to nonsense, 64
has given man the height fromwhich he can discern stars of moral truth
previously hidden below the horizon, 65
a process, not a power, 76
only a method of God, 76
spells purpose, 76
awake to ends within the universe, but not to the great end of the
universe itself, 76
answers objections by showing the development of useful collocations
from initial imperfections, 78
has reinforced the evidences of intelligence in the universe, 79
transfers cause to an immanent rational principle, 79
a materialized, logical process, 84
of universe inexplicable unless matter is moved from without, 92
extension and, being, having thought and will, reveals itself in, 101
only another name for Christ, 109
views nature as a progressive order consisting of higher levels and
phenomena unknown before, 121
its principle, the Logos or Divine Reason, 123
its continuity that of plan not of force, 128
depends on increments of force with persistency of plan, 123
irreconcilable with Deism and its distant God, 123
the basis and background of a Christianity which believes in a dynamical
universe of which a personal and loving God is the inner
source of energy, 123
implies not the _uniformity_, but _universality_ of law, 126
has successive stages, with new laws coming in, and becoming dominant,
125
of Hegel, a fact but fatalistic, 176
of human society not primarily intellectual, but religious, 194
is developing _reverence_ with its allied qualities, 194
if not recognized in Scripture leads to a denial of its unity, 217
of “Truth—evolvable from the whole, evolved at last painfully,”, 218
has given us a new Bible—a book which has grown, 224, 230, 231
in a progress in prophecy, doctrine and church‐polity seen in Paul’s
epistles, 236
not a tale of battle, but a love‐story, 264
the object of nature, and altruism the object of evolution, 264
explains the world as the return of the highest to itself, 266
in the idea of holiness and love exhibited in the palæontological
struggle for life and for the life of others, 268, 393
is God’s omnipresence in time, 282
of his own being, God not shut up to a necessary, 287
working out a nobler and nobler justice is proof that God is just, 292
a method of Christ’s operation, 311
in its next scientific form will maintain the divineness of man and
exalt Jesus of Nazareth to an eminence secure and supreme,
328
“Father,” more than symbol of the cause of organic, 334
and gravitation, all the laws of, are the work and manifestation of the
present Christ, 337
the conception of God in, leads to a Trinitarian conception, 349
theological, are the heathen trinities stages in?, 352
is a regress terminating in the necessity of a creator, 374
a self, of God, so Stoic monism regarded the world, 389
implies previous involution, 390
assumes initial arrangements containing the possibilities of the order
afterwards evolved, 390
unable to create something out of nothing, 390
the attempt to comprehend the world of experience in terms of
fundamental idealistic postulates, 390
that ignores freedom of God is pantheistic, 390
from the nebula to man, unfolds a Divine Self, 390
but a habitual operation of God, 390
not an eternal or self‐originated process, 391
natural selection without teleological factors cannot account for
biological, 391
and creation, no antagonism between, 391
its limits, 392
Spencer’s definition of, stated and criticized, 392
illustrated in progress from Orohippus to horse of the present, 392
of inorganic forces and materials, an, in this the source of animate
species, yet the Mosaic account of creation not discredited,
392
in all forms of energy, higher and lower, dependent directly on will of
God, 393
the struggle for life to palæontological stages of, the beginning of the
sense of right and justice, 268, 393
the struggle for the life of others in palæontological stages of, the
beginning of altruism, 268, 393
the science of, has strengthened teleology, 397
its flow constitutes the self‐revelation of the Infinite One, 413
process of, easier believed in as a divine self‐evolution than as a
mechanical process, 459
of man, physical and psychical, no exception to process of, yet faith in
God intact, 465
cannot be explained without taking into account the originating agency
of God, 465
does not make the idea of Creator superfluous, 466
theist must accept, if he keep his argument for existence of God from
unity of design, 466
of music depends on power of transmitting intellectual achievements, 466
unintelligible except as immanent God gives new impulses to the process,
470
according to Mivart, it can account neither for body or soul of man, 472
still incomplete, man is still on all fours, 472
an atheistic, a reversion to the savage view, 473
theistic, regards human nature as efflux and reflection of the Divine
Personality, 473
atheistic, satirized, 473
a superior intelligence has guided, 473
phylogenetic, in the creation of Eve, 525
normal, man’s will may induce a counter‐evolution to, 591
the goal of man’s, is Christ, 680
the derivation of spiritual gifts from the Second Adam consonant with,
681
of humanity, the whole, depicted in the Cross and Passion, 716
the process by which sons of God are generated, 967
Example, Christ did not simply set, 732
Exegesis based on trustworthiness of verbal vehicle of inspiration, 216
Exercise‐system of Hopkins and Emmons, 45, 416, 417, 584, 607, 822
Existence of God, see God.
_Ex nihilo nihil fit_, 380
Experience, 28, 63‐65
Expiation, representative, recognized among Greeks, 723
Ezra, his relation to O. T., 167
Fact local, truth universal, 240
Facts not to be neglected, because relations are obscure, 36
Faculties, mental, man’s three, 487
Faith, a higher sort of knowledge, 3
physical science rests on, 3
never opposed to reason, 3
conditioned by holy affection, 3
act of integral soul, 4
can alone furnish material for a scientific theology, 4
not blind, 5
its _fiducia_ includes _notitia_, 5
its place in the Arminian system, 605, 864
in a truth, possible in spite of difficulties to us insoluble, 629
does not save, but atonement which it accepts, 771
saving, is the gift of God, 782
an effect, not cause, of election, 784
involves repentance, 836
defined, 836
analyzed, 837
an intellectual element (_notitia_, _credere Deum_) in, 837
must lay hold of a present Christ, 837
an emotional element (_assensus_, _credere Deo_) in, 837
a voluntary element (_fiducia_, _credere in Deum_) in, 838
self‐surrender to good physician, 838
the reflection of the Divine knowing and willing in man’s finite spirit,
838
its most important element, will, 838
is a bond between persons, 839
appropriates Christ as source of pardon and life, 839
its three elements illustrated, 839
phrases descriptive of, 839
no element in, must be exaggerated at expense of the others, 839
views refuted by a proper conception of, 840
an act of the affections and will, 840
not a purely intellectual state, 841
is a moral act, and involves responsibility, 841
saving, its general and particular objects, 842
is believing in God as far as he has revealed himself, 842,
is it ever produced “without a preacher”? 843, 844
its ground of faith, the external word, 844
its ground of assurance, the Spirit’s inward witness, 844
it is possible without assurance?, 845
necessarily leads to goods works, 846
is not to be confounded with love or obedience, 847
a work and yet excluded from the category of works, 847
instrumental cause of salvation, 847
the intermediate factor between undeveloped tendency toward God and
developed affection for God, 847
must not be confounded with its fruits, 848
the actinic ray, 848
is susceptible of increase, 848
authors on the general subject of, 849
why justified by faith rather than other graces?, 864
not with the work of Christ a joint cause of justification, 864
its relation to justification, 865
the mediate cause of sanctification, 872
secures righteousness (justification plus sanctification), 873
Faithfulness, Divine, 288, 289
Fall, Scriptural account of temptation and, 582‐585
if account of, mythical, yet inspired and profitable, 582
reasons for regarding account of, as historical, 582, 583
the stages of temptation that preceded, 584, 585
how possible to a holy being?, 585, 586
incorrect explanations of, 585
God not its author, 586
was man’s free act of revolt from God, 587
cannot be explained on grounds of reason, 587
was wilful resistance to the inworking God, 587
was choice of supreme love to the world and self rather than supreme
devotion to God, 587
cannot be explained psychologically, 587
is an ultimate fact, 587
an immanent preference which was first a choice and then an affection,
588
God’s permission of the temptation preceding, benevolent, 588
not Satanic, because not self‐originated, 588
its temptation objectified in an embodied seducer, an advantage, 588
presented no temptation having tendency in itself to lead astray, 588,
589
the slightness of the command in, the best test of obedience, 589
the command in, was not arbitrary, 589
the greatness of the sanction incurred in, had been announced and should
have deterred, 590
the revelation of a will alienated from God, 590
physical death a consequence of, 590
brought death at once, 590
mortal effects of the, counteracted by grace, 590
death said by some not to be a consequence of the, 591
spiritual death, a consequence of, 591
arrested the original tendency of man’s whole nature to God, 591
depraved man’s moral and religious nature, 591
left him with his will fundamentally inclined to evil, 592
darkened the intuition of reason, 592
rendered conscience perverse in its judgments, 592
terminated man’s unrestrained intercourse with God, 592, 593
imposed banishment from the garden, 593
constituted Adam’s posterity sinful, see Imputation.
of human nature could only occur in Adam, 629
repented of, because apostasy of our common nature, 629
all responsible for the one sin of the, as race‐sin, 630
has depraved human nature, 637
has rendered human nature totally unable to do that which is good in
God’s sight, 640
has brought the race under obligation to render satisfaction for self‐
determined violation of law, 644
Fallen condition of man, Romanist and Protestant views of, 521, 522
Falsehood, what?, 569
Fatalism, 427
Fate and the decrees of God, 363
Father, God as, see Trinity.
“Father,” how applied to whole Trinity, 333
’our,’ import, 334
Federal theology, 45, 46, 50, 612‐616
Feeling, 17, 20, 21
Fellowship, Christian, not church, 979
Fetichism, 56, 532
Fiction, the truest, has no heroes, 575
Final cause, 44, 52, 60, 62, 75‐77
Final Things, doctrine of, 981‐1056
Finality, 75, 76, 78, 79
Fishes, the earliest, ganoids large and advanced in type, 470
Flesh, 562, 588, 673
“Fold,” none under New Dispensation, 807
_Fons Trinitatis_, 341
Force, no mental image of, 7
not the atom, the real ultimate, 91
a property of matter, 91, 96
behind all its forms, co‐ordinating mind, 95
atom a centre of, 96
matter a manifestation of, 96, 109
expressed in vibrations foundation of all we know of extended world, 96
the only, we know is that of our own wills, 96
real, lies in the Divine Being, as living, active will, 97
matter and mind as respectively external and internal centres of, 98
as a function of will, 99, 109, 415, 416
all except that of men’s free will, is the will of God, 99
the product of will, 109
in universe works in rational ways and must be product of spirit, 109
Christ, the principle of every manifestation of, 109
is God with his moral attributes omitted, 259
is energy under resistance, 371
is energy manifesting itself under self‐conditioning or differential
forms, 371
identified with the Divine Will, theories in which, 412
and will are one in God, 412
every natural, a generic volition of God, 413
a portion of God’s, disjoined from him in the free‐will of intelligent
beings, 414
_super cuncta, subter cuncta_, 414
not always Divine will, 416
in its various differentations adjusted by God, 436
Foreknowledge of God of all future acts directly, 284
acts of free will excepted by some, 284, 285
denial of the absolute, productive of dread, 285
regarded by some as insoluble, 285
perhaps explicable by the possibility of an all‐embracing present, 285
constant teaching of Scripture favors, 285
mediate, what?, 285
immediate, what?, 285
if intuitive, difficulty removed, 285, 357, 362
rests on fore‐ordination, 356
preceded logically by decree, 356, 357
of undecreed actuals (_scientia media_), not possible, 357
two kinds of, 358
the middle knowledge of Molina, 358
of individuals, 781
distinguished from fore‐ordination, 781
Forgiveness, not in nature but in grace, 548
cannot be granted unconditionally by public bodies, 766
more than the taking away of penalty, 767
optional with God since he makes satisfaction, 767
human accorded without atonement, why not divine?, 835
defined in personal, ethical and legal terms, 854, 855
God’s act as Father, 855
none in nature, 855
does not ensure immediate removal of natural consequences of sin, 855
the peculiar characteristic of Christian experience, 856
Fore‐ordination, its nature, 355, 381
the basis of foreknowledge, 356
distinguished from foreknowledge, 781
Forms of thought are facts of nature, 10
Fourth gospel, its genuineness, 151
Free agency defined, 360
can predict its action, 360
Freedom, man’s, consistent with the divine decrees, 359‐362
four senses of word, 361
of indifference, 362
of choice, which is not incompatible with the complete bondage of will,
509, 510
remnants of, left to man, 510, 640
_Freundlos war der grosse Weltenmeister_, 386
_Fürsehung_ and _Vorsehung_ combined in “Providence,” 419
Future life, the evidence of Jewish belief in a, 994
Egyptian ideas about, 995
Moses instructed in Egyptian “learning” concerning, 995
proof‐texts for, 996
doctrine of Pharisees supports, 996
Christ’s argument for, 996
argument for, presupposes the existence of a truthful, wise and good
creator, 996
the most conclusive proof of, Christ’s resurrection, 997
Christ taught the doctrine of, 997
a revelation of, needed, 997
Futurist method of interpreting Revelation, 1009
Galton’s view of piety, 83
Ganoids, the first geologic fishes, 470
_Gemachte, das_, sin is, 566
Genealogies of Scripture, 229
Generation, as applied to the Son, 340‐343
spontaneous, 389
Genuineness of the Christian documents, 143‐154
of the books of O. T., 165‐172
_Genus apotelesmaticum_, 686
_idiomaticum_, 686
_majestaticum_, 686
_Genus tapeinoticon_, 686
_Gesetz_, 533
Gethsemane, 677, 731
_Gewordene, das_, is not sin, 566
Glory, final state of righteous, 1029
his own, why God’s end in creation?, 397‐402
Gnostic Ebionism, 669, 670
Gnostics, 20, 378, 383, 487
God, the subject of theology, though aprehended by faith, yet a subject of
science, 3
human mind can recognize God, 4
though not phenomenal, can be known, 5
because of analogies between his nature and ours, can be known, 7
though no adequate image of, can be formed, yet may be known, 7
since all predicates of God are not negative, he may be known, 9
so limited and defined, that he may be known, 10
his laws of thought ours, and so he may be known, 10
can reveal himself by external revelation, 12
revealed in nature, history, conscience, Scripture, 14
Christ the only revealer of, 14
the existence of, 52‐110
definitions of the term, 52
his existence a first truth, or rational intuition, 52
his existence conditions observation and reasoning, 52
his existence rises into consciousness on reflection on phenomena of
nature and mind, 52
knowledge of his existence, universal, 56‐58
knowledge of his existence, necessary, 58, 59
knowledge of his existence, logically independent of and prior to, all
other knowledge, 59‐62
other suggested sources of our idea of, 62‐67
idea of, not from external revelation, 62, 63
idea of, not from tradition, 63
idea of, not from experience, 63‐65
idea of, not from sense perception and reflection, 63, 64
idea of, not from race‐experience, 64, 65
idea of, not from actual contact of our sensitive nature with God, 65
rational intuition of, sometimes becomes presentative, 65
idea of, does not arise from reasoning, 65, 66
faith in, not proportioned to strength of reasoning faculty, 65
we know more of, than reasoning can furnish, 65, 66
idea of, not derived from inference, 66, 67
belief in, not a mere working hypothesis, 67
intuition of, its contents, 67‐70
what he is, men to some extent know intuitively, 67
a presentative intuition of, possible, 67
a presentative intuition of, perhaps normal experience, 67
loss of love has weakened rational intuition of, 67
the passage of the intuition of, into personal and presentative
knowledge, 68
his existence not proved but assumed and declared in Scripture, 68
evidence of his existence inlaid in man’s nature, 68
knowledge of, though intuitive may be explicated and confirmed by
argument, 71
the intuition of, supported by arguments probable and cumulative, 71
the intuition of, explicated by reflection and reasoning, 72
arguments for existence of, classified, 72
Cosmological Argument for his existence, 73‐75
its proper statement, 73
its defects, 73, 74
its value, 74, 75
Teleological Argument for his existence, 75‐80
its nature, 75‐78
its defects, 78‐80
its value, 80
Anthropological Argument for his existence, 80‐85
its nature, 80‐83
its defects, 84
its value, 84, 85
Historical Argument for his existence, 85
Biblical Argument for his existence, 85
Ontological Argument for his existence, 85‐89
its three forms, 85, 86
its defects, 87
its value, 87‐89
evidence of his existence from the intellectual starting‐point, 88
evidence of his existence from the religious starting‐point, 88
the nature, decrees and works of, 243‐370
the attributes of, 243‐306
his acts and words arise from settled dispositions, 243
his dispositions inhere in a spiritual substance, 243
his attributes, definition of, 244
relation of his attributes to his essence, 244‐246
his attributes have an objective existence, 244
his attributes are distinguishable from his essence and from each other,
244
regarded falsely as being of absolute simplicity, 244
he is a being infinitely complex, 245
nominalistic notion, its error, 245
his attributes inhere in his essence, 245, 246
is not a compound of attributes, 245
extreme realism, its danger, 245
attributes of, belong to his essence, 245
his attributes distinguished from personal distinctions in his Godhead,
246
his attributes distinguished from his relations to the world, 246
illustrated by intellect and will in man, 246
his attributes essential to his being, 246
his attributes manifest his essence, 246
in knowing his attributes, we know the being to whom attributes belong,
246
his attributes, methods of determining, 246, 247
rational method of determining, 247
three _viæ_ of rational method of determining his attributes, 247
Biblical method, 247
his attributes, how classified, 247‐249
absolute or immanent, 247
his relative or transitive attributes, 247
his attributes, a threefold division of the relative or transitive, 248
his attributes, schedule of, 248
order in which they present themselves to the mind, 248
his moral perfection involves relation of himself to himself, 249
his absolute or immanent attributes, 249‐275
his spirituality, 249‐254
is not matter, 249
is not dependent upon matter, 249
the material universe, not his sensorium, 250
his spirituality not denied by anthropomorphic Scriptures, 250
pictures of him, degrading, 250
desire for an incarnate God, satisfied in Christ, 251
his spirituality involves life and personality, 251, 252
life as an attribute of, 251
life in, has a subject, 251
life in, not correspondence with environment, 251
life in, is mental energy, the source of universal being and activity,
252
personality, an attribute of, 252
his personality, its content, 252
his infinity, its meaning, 254
his infinity, a positive idea, 254
does not involve identity with ’The All,’, 255
intensive rather than extensive, 255
his infinity enables him to love infinitely the single Christian, 256
his infinity qualifies his other attributes, 256
what his infinity involves, 256‐260
his self‐existence, what?, 256
he is _causa sui_, 256
his aseity, what?, 256
exists by necessity of his own being, 257
his immutability, what?, 257
said to change, how explained, 257
his immutability secures his adaptation to the changing conditions of
his children, 258
his immutability consistent with the execution in time of his eternal
purposes, 258
permits activity and freedom, 258
his unity, what?, 259
notion of more than one, self‐contradictory and unphilosophical, 259
his unity not inconsistent with Trinity, 259
his unity, its lessons, 259
his perfection, explanation of the term, 260
involves moral attributes, 260‐275
himself, a sufficient object for his own activity, 260
his truth, what?, 260
his immanent truth to be distinguished from veracity and faithfulness,
260
he is truth, as the truth that is known, 261
his truth, a guarantee of revelation, and ground of eternal divine self‐
contemplation, 262
his love, what?, 263
his immanent love to be distinguished from mercy and goodness, 263
his immanent love finds a personal object in his own perfection, 263
his immanent love, not his all‐inclusive ethical attribute, 263
his immanent love, not a regard for mere being in general, 263
his immanent love, not a mere emotional or utilitarian affection, 264
his immanent love, rational and voluntary, 264
his immanent love subordinates its emotional element to truth and
holiness, 265
his immanent love has its standard in his holiness, and a perfect object
in the image of his own infinite perfections, 265
his immanent love, a ground of his blessedness, 265
his immanent love involves the possibility of his suffering on account
of sin, which suffering is atonement, 266
is passible, 266
blessedness consistent with sorrow, 266
a suffering being, a N. T. thought, 267
his passibility, authors on, 267
his holiness, self‐affirming purity, 268
his holiness, not its expression, justice, 269
his holiness is not an aggregate of perfections, but simple and
distinct, 269
his holiness is not utilitarian self‐love, 270
his holiness is neither love nor its manifestation, 271
his holiness is purity of substance, 273
his holiness is energy of will, 273
his holiness is God’s self‐willing, 274
his holiness is purity willing itself, 274
his holiness, authors on, 275
his relative or transitive attributes, 275‐295
his eternity, defined, 275
his eternity, infinity in its relation to time, 276
regards existing time as an objective reality, 277
in what sense the past, present and future are to him ’one eternal
now,’, 277
his immensity, what?, 278
not under law of space, 279
is not in space, 279
space is in him, 279
to him space has an objective reality, 279
his omnipresence, what?, 279
his omnipresence not potential but essential, 280
in what sense he “dwells in Heaven,”, 280
his omnipresence mistaken by Socinian and Deist, 280
his whole essence present in every part of his universe at the same
time, 281
his omnipresence not necessary, but free, 283
his omniscience, what?, 283
his omniscience, from what deducible, 283
its characteristics, as free from all imperfections, 283
his knowledge direct, 283
his omniscience, Egyptian symbol of, 283
his intense scrutiny, 283
knows things as they are, 284
foreknows motives and acts by immediate knowledge, 284
his prescience not causative, 286
his omniscience embraces the actual and the possible, 286
his omniscience called in Scripture “wisdom,”, 286
his omnipotence, what?, 286
his omnipotence does not extend to the self contradictory or the
contradictory to his own nature, 287
has power over his own power, 287
can do all he will, not will do all he can, 287
has a will‐power over his nature‐power, 287
his omnipotence implies power of self‐limitation, 288
his omnipotence permits human freedom, 288
his omnipotence humbles itself in the incarnation, 288
his attributes which have relation to moral being, 288‐295
his veracity and faithfulness, or transitive truth, 288
his veracity secures the consistency of his revelations with himself,
and with each other, 288
his veracity secures the fulfilment of all promises expressed or
implied, 289
his mercy and goodness, or transitive love, 289
his mercy, what?, 289
his goodness, what?, 289
his love finds its object in his own nature, 290
his love, men its subordinate objects, 290
his justice and righteousness or transitive holiness, 290
his righteousness, what?, 291
his justice, what?, 291
his justice and righteousness not mere benevolence, nor so founded in
the nature of things as to be apart from God, 291
his justice and righteousness are revelations of his inmost nature, 292
do not bestow reward, 293
are devoid of passion and caprice, 294
revulsion of his nature from impurity and selfishness, 294
his attributes, rank and relations, 295‐303
his attributes related, 295
his moral attributes more jealously guarded than his natural, 295
his fundamental attribute is holiness, 296
may be merciful, but must be holy, 296
his holiness put most prominently in Scripture, 296
his holiness, its supremacy asserted by conscience, 296
his holiness conditions exercise of other attributes, 297
his holiness, a principle in his nature which must be satisfied before
he can redeem, 298
his holiness, the ground of moral obligation, 298‐303
commands us to be holy on the ground of his own holiness, 302
as holy, the object of the love that fulfils the law, 302
his holy will, Christ, our example, supremely devoted to, 302
the Doctrine of the Trinity in the One God, 304‐352
see Trinity.
is _causa sui_, 338
is “self willing right,” 338
relations sustained by, in virtue of personal distinctions, 343
unity and threeness equally essential to, 346
independence and blessedness of, require Trinity, 347
Doctrine of his Decrees, 353‐370
definition of his decrees, itemized, 353‐355
evil acts, how objects of the decrees of, 354
his permissive, not conditional agency, 354
his decrees, how classified, 355
his decrees referred to in Scripture and supported by reason, 355‐359
can preserve from sin without violation of moral agency, 366
his works, or the execution of his decrees, 371‐464
not a demiurge working on eternal matter, 391
his supreme end in creation, his own glory, 397‐402
“his own sake,” the fundamental reason of activity in, 399
his self expression not selfishness, but benevolence, 400
the only Being who can rightly live for himself, 401
that he will secure his end in creation, the great source of comfort,
401
his rest, a new exercise of power, 411
not “the soul of the universe,” 411
the physical universe in no sense independent of, 413
has disjoined in the free will of intelligent beings a certain amount of
force from himself, 414
the perpetual Observer, 415
does not work all, but all in all, 418
represented sometimes by Hebrew writers as doing what he only permits,
424
his agency, natural and moral, distinguished, 441
his Fatherhood, 474‐476
implied in man’s divine sonship, 474
extends in a natural relation to all, 474
provides the atonement, 474
special, towards those who believe, 474
secures the natural and physical sonship of all men, 474
this natural sonship preliminary in some to a spiritual sonship, 474
texts referring to, in a natural or common sense, 474
in the larger sense, what it implies, 474
natural, mediated by Christ, 474
texts referring to, in a special sense, 474, 475
to the race rudimental to the actual realization in Christ, 475
extends to those who are not his children, 475
controversy on the doctrine mere logomachy, 475
as announced by Jesus, a relation of love and holiness, 475
if not true, then selfishness logical, 475
this relationship realized in a spiritual sense through atoning and
regenerating grace, 475
logical outcome of the denial of, 475, 476
universal ground for accepting, 476
authors upon, 476
our knowledge of, conditioned by love, 519, 520
“God prays” fulfilled in Christ, 675
reflected in universe, 714
the immanent, is Christ, the Logos, 714
exercises his creative, preserving and providential activity through
Christ, 714
the Revealer of, is Christ, the Logos, 714
personal existence grounded in him, 714
all perceptions or recognitions of the objective through him, 714
as Universal Reason, at the basis of our self consciousness and
thinking, 714, 715
is the common conscience, over finite, individual consciences, 715
the eternal suffering of, on account of human sin, manifested in the
historical sufferings of the incarnate Christ, 715
the heart of, finally revealed in the historic sacrifice of Calvary, 716
dealings of repentant sinner with, rather than with government, 741
salvation of all, in which sense desired by, 791, 792
Golden Age, classic references to, 526
Good deeds of an unregenerated man, how related to the tenor of his life,
814
Goodness, defined, 289
Goodness of God, witness to among heathen, 113
Gospel, testimony of, conformable with experience, 173
its initial successes, a proof of its divine origin, 191
makes men moral, 863
Gospels, run counter to Jewish ideas, 156
superior in literary character to contemporary writings, 158
their relation to a historical Christ, 159
coincidence of their statements with collateral circumstances, 173, 174
_Gottesbewusstsein_, knowledge of God, 63
Government, common, not necessary in church of Christ, 913
Government, church, 903‐926
Grace, supplements law as the expression of the whole nature of the
lawgiver, 547, 548, 752
without works on the sinner’s part, and without necessity on God’s, 548
an expression of the heart of God, beyond law, and in Christ, 548
does not abrogate but reinforces and fulfils law, 548
secures fulfilment of law by removing obstacles to pardon in the divine
mind, and enabling man to obey, 548
has its law which subsumes but transcends “the law of sin and death,”
548
has its place between the Pelagian and Rationalistic ideas of penalty,
548
a revelation partly of law, but chiefly of love, 549
the Pelagian idea of, 598
universal, according to Wesley, 603
what, from the Arminian point of view, 605
may afford sinners a better security for salvation than if they were
Adams, 635
a kingdom of, 775
men as sinners, its objects, 778
certain sinful men chosen to be recipients of special, 779
“unmerited favor to sinners,” 779
more may be equitably bestowed on one man than on another, 779
Gracious Ability, 602‐604
Guilt, defined, 614, 644
how related to sin, 644, 645
how incurred, 644
not mere liability to penalty, 644
constructive, has no place in divine government, 644
to be distinguished from depravity, 645, 762
is obligation to satisfy outraged holiness of God, 645
of sin, how set forth in Scripture, 645
how Christ may have, without depravity, 645
and depravity, _reatus_ and _macula_, 645
of race, how Christ bears, 646, 759
not to be confounded with the consciousness of, 647
first a relation to God, then to conscience, 647
administers its own anesthetics, 647
degrees of, 648‐652
degrees of, set forth in Mosaic ritual, 648
casuistical refinements upon, not to be regarded, 648
variety of award in Judgment explained by degrees in, 648
measured by men’s opportunities and powers, 649
measured by the energy of evil will, 649
measured by degrees of unreceptiveness in soul, 650
of race, shared in by Christ, 759
imparted and imputed to Christ, 759
Habit and character, 1049
“Hands of the Living God,” what? 539
Hatred, what? 569
Heart, its meaning in Scripture, 4
Heathen, the, their virtues, what? 570
may be saved who have not heard the gospel, 664, 843
their religious systems corrupting, 666
whatever good in their religions, God in, 666
in proportion to their culture, become despairing, 666
have an external revelation, 666
instances of apparently regenerated, 843, 844
Heathenism, a negative preparation for redemption, 665, 666
partly a positive preparation for redemption, 665
in it Christ as Logos or immanent God revealed himself in conscience and
history, 665
had the starlight of religious knowledge, 666
their religions not the direct work of the devil, 666
authors on heathenism as an evangelical preparation, 666
Heaven, conception of, 1030
elements of its happy perfection, 1031
rewards in, equal yet various, 1031
is deliverance from defective physical organization and circumstances,
1031
its rest, 1031
how perfect on entering, 1031
a city, 1031
its love, 1031
its activities, 1031
is it a place as well as a state? 460, 1032
probably a place, 460, 1032
may be a state, 460
the essential presence of Christ’s body would imply place, 1032
is it on a purified and prepared earth? 1032, 1033
Hebrews, genuineness and authorship, 152
anti‐Ebionite, 669
Hell, essentially an inward condition, 460, 1034
the outward corresponds with inward, 1034
the pains of, not necessarily positive inflictions of God, 1035
is not an endless succession of sufferings, 1035
its extent and scope, 1052
compared with heaven, narrow and limited, 1052
only a spot, a corner in the universe, 1052
Henotheism, what? 259
Heredity, none in the race to predetermine self‐consciousness, 467
some facts which heredity cannot explain, 471
often presents a product differing from both the producing agents, 492
its influence in fiction, 492
laws of, simply descriptions not explanations, 493
illustrations of heredity, 495, 496
cause of variations in, discussed, 497
Weismann’s views of, 466, 497, 631
works for theology, 621, 632
is God working in us, 624
the law by which living beings tend to reproduce themselves in their
descendants, 625
the scientific attitude of mind in regard to, 632
the opposing views of, illustrated, 632
the conclusion best warranted by science in relation to, 632
when modifications are transmitted by, 632
may be intensified by individual action, 632
has given new currency to doctrine of “Original Sin,” 636
Heresy, what? 800
_Hingewandt zu_, Dorner’s translation of πρός in John 1:3, 337
Hipparion, the two‐toed horse, 472
Holiness of God, see God.
Holy Spirit, 13, 337
organ of internal revelation, 13, 337
recognized as God, 315
possession of, 322, 343
is a person, 323
his work other than that of Christ, 338, 339
sin against, 648, 650‐652
relation to Christ in his state of humiliation, 669, 697, 703
application of redemption through work of, 777‐886
_Honestum_ and _utile_, 300
Host, Romish adoration of, 968
“Host,” Scriptural use of, 448
Humanity, capable of religion, 58
full concept of, marred in First Adam, realized in Second, 678
its exaltation in Christ, the experience of his people, 707
justified in Christ’s justification, 862
Humanity of Christ, 673‐681
atonement as related to, 754‐763
see Christ.
Humiliation of Christ, 701‐706
see Christ.
Humility, what? 832
Hyperphysical communication between minds perhaps possible, 1021
“I Am,” as a Divine title, 253
Idea of God, origin of our, 52‐70
see God.
Ideal human nature in Christ, 678
Idealism, its view of revelation, 11, 12
Idealism, Materialistic, 95‐100
Ideas have decided fate of world, 426
Identity, Edwards’s theory of, 607
what it consists in, 1020‐1023
_Idiomaticum genus_, 686
“Idle word,” 554
Idolatry, 7, 133, 251, 457, 532, 968
Ignorance, sins of, 554, 649
invincible, 967
_Ignorantia legis neminem excusat_, 558
Image, what it suggests, 335, 514
and likeness, 520
Image of God, in what it consisted, 514
its natural element, 514
its moral element, 514
personality, an element in, 515
holiness, an element in, 515, 516
its original righteousness, 517, 518
not confined to personality, 519, 520
not consisting in a natural capacity for religion, 520‐523
reflects itself in physical form, 523
in soul _proprie_, in body _significative_, 523
subjects sensuous impulses to control of spirit, 523, 524
gives dominion over lower creation, 524
secures communion with God, 524, 525
had suitable surroundings and society, 525
furnished with tests of virtue, 526
had associated with it, an opportunity of securing physical immortality,
527
combated by those who hold that civilization has proceeded from
primitive savagery, 527‐531
combated by those who hold that religion begins in fetichism, 531, 532
Immortality, metaphysical argument for, 984, 985
teleological argument for, 986, 987
ethical argument for, 987, 988
historical argument, 989
widespread belief in, 989, 990
a general appetency for, 990
idea of, congruous with our nature, 990
authors for and against, 991
maintained on Scriptural grounds, 991‐998
an inference from the intuition of the existence of God, 996
the resurrection of Jesus Christ the most conclusive proof of, 997
Christ taught, 997
Imprecatory Psalms, 231
_Imputatio metaphysica_, 615
Imputation of Adam’s sin to his posterity, 593‐637
taught in Scripture, 593
two questions demanding answer, 593
the meaning of the phrase, 354
has a realistic basis in Scripture, 594
two fundamental principles in, 595
theories of New and Old Schools, 596, 597
theories of, 597‐637
Pelagian theory of, considered, 597‐601
Arminian theory of, considered, 601‐606
New School theory of, considered, 606‐612
Federal theory of, considered, 612‐616
Mediate theory of, 616‐619
Augustinian theory of, considered, 619‐637
grounded on organic unity of mankind, 619
tabular views, 628
objections to Augustinian theory, 629‐637
authors on, 637
of sin to Christ, grounded on a real union, 758
of Christ’s righteousness to us, grounded on a real union, 805, 862
Indwelling of God, 693, 798
_Inexistentia_, 333
Infant salvation, 602, 609
doctrine of, 660‐664
is assured, 661
its early advocates, 664
leads to the conclusion that no one is lost solely for sin of nature,
664
Infanticide might have been encouraged by too definite assurances of
infant salvation, 663
Infants, their death proves their sinful nature, 579
are regarded by some as animals, 579, 611, 957
are unregenerate and in a state of sin, 661
relatively innocent, 661
objects of special divine care, 661, 662
chosen by Christ to eternal life, 662
salvation assured to those who die prior to moral consciousness, 662
in some way receive and are united to Christ, 662
at final judgment among the saved, 662
regeneration effected at soul’s first view of Christ, 663
Inference, its nature and kinds, 66
Infinite, 9, 87, 254
Infinity of God, 254‐256
see God.
Infirmity, sins of, 649, 650
Innate or connate ideas, what?, 54
_Insitæ vel potius innatæ cogitationes_, 53
Inspiration of Scripture, 196‐242
definition of, 196‐198
defined by result, 196
may include revelation, 196
may include illumination, 196
list of works on, 198
proof of, 198
presumption in favor of, 198
of the O. T., vouched for by Jesus, 199
promised by Jesus, 199, 200
claimed by the apostles, 200, 201
attested by miracle or prophecy, 201
chief proof of, internal characteristics, 201
theories of, 202‐222
the Intuition‐theory of, 202
this theory of, its doctrinal connections, 202
this theory of, uses only man’s natural insight, 203
this theory of, denies to man’s insight, vitiated in matters of religion
and morals, an indispensable help, 203
this theory of, is self‐contradictory, 203
is “the growth of the Divine through the capacities of the human,”, 204
this theory of, makes moral and religious truth purely subjective, 204
this theory of, practically denies a God who is Truth and its Revealer,
204
the Illumination‐theory of, 204
this theory of, its doctrinal connections, 204
this theory of, principal advocates of, 205
in some cases amounted only to illumination, 206
more than an illumination, which cannot account for revelation of new
truth, 206
if illumination only, cannot secure writers from serious error, 207
as mere illumination can enlighten truth already imparted but not impart
it, 207
the Dictation‐theory of, 208
this theory of, its doctrinal connections, 208
this theory of, its principal advocates, 208
this theory of, post‐reformation, 209
this theory of, covers the few cases in which definite words were used
with the command to write them down, 209
this theory of, rests on an imperfect induction of Scriptural facts, 210
this theory of, fails to account for the human element in Scripture, 210
this theory of, spendthrift in means, as dictating truth already known
to recipient, 210
this theory of, reduces man’s highest spiritual experience to mechanism,
210
the Dynamical theory of, 211‐222
distinguished from other theories of, 211
no theory of, necessary to Christian faith, 211
union of the Divine and human elements in, 212‐222
its mystery, the union of the divine and human, 212
and hypnotic suggestion, 212
the speaking and writing the words of God from within, in the conscious
possession and exercise of intellect, emotion and will, 212
pressed into service all the personal peculiarities, excellencies and
defects of its subjects, 213
uses all normal methods of literary composition, 214
may use even myth and legend, 214
a gradual evolution, 214, 215
the divine side of what on its human side is discovery, 215
does not guarantee inerrancy in things not essential to its purpose, 215
in it God uses imperfect means, 215
is divine truth in historical and individually conditioned form, 216
did not directly communicate the words which its subjects employed, 216
has permitted no form of words which would teach essential error, 216
verbal, refuted by two facts, 216
constitutes its Scriptures an organic whole, 217
develops a progressive system with Christ as centre, 217
furnishes, in the Bible as a whole, a sufficient guide to truth and
salvation, 218
overstatement of, has made sceptics, 218
constitutes Scripture an authority, but subordinate to the ultimate
authority, Christ, 219
three cardinal principles regarding, 220
three common questions regarding, 220, 221
objections to the doctrine of, 222‐242
objected to, on the ground of errors in secular matters, 222
said to be erroneous in its science, 223
reply to above allegation against, 223‐226
said to be erroneous in its history, 226
reply to above allegation against, 226‐229
said to be erroneous in its morality, 230
reply to above allegation against, 230‐232
said to be erroneous in its reasoning, 232
reply to above allegation against, 232, 233
said to be erroneous in quotation and interpretation, 234
reply to above allegation against, 234, 235
said to be erroneous in its prophecy, 235
reply to above allegation against, 235, 236
admits books unworthy of a place as inspired, 236
reply to above allegation against, 236‐238
admits as authentic portions of books written by others than the persons
to whom they are ascribed, 238
reply to above allegation against, 238‐240
admits sceptical or fictitious narratives, 240
reply to above allegation against, 240‐242
acknowledges non‐inspiration of its teachers and writers, 242
reply to above allegation against, 242
Intercession of Christ, 773‐775
see Christ.
Intercessors, saints on earth are, 775
_Intercommunicatio_, 333
Intercommunion of the Persons in the Trinity, 332‐334
Intermediate State, 998‐1003
of the righteous, 988, 999
of the wicked, 999, 1000
not a sleep, 1000
not purgatorial, 1000
one of incompleteness, 1002
a state of thought, 1002
sin if preferred in this more spiritual state becomes demoniacal, 1002
some place the end of man’s probation at the close of the, 1002
Intuition, 52, 53, 67, 72, 125, 499
Intuition‐theory of inspiration, see Inspiration.
Intuitional theory of morals, 501
reconciled with the empirical theory, 501
Intuitions, 52, 53, 67, 248
Isaiah, its composite character, 239
Islam, 186, 427
James, the apostle, his position on Justification, 851
Jefferson, Thomas, on a Baptist church as the truest form of democracy,
908
Jehovah, 256, 309
Jesus, bowing at the name of, 969
Jews, the only forward‐looking people, 666
educated in three great truths, 666, 667
above truths presented by three agencies, 667, 668
this education first of all by law, 667
this education by prophecy, 667
this education by judgment, 668
effects of the exile upon, 668
as propagators of the gospel, 668
authors on Judaism as a preparation for Christ, 668
Job, the book of, when written, 241
is a dramatic poem, 240, 241
John, gospel of, differs from synoptics in its account of Jesus, 143
its genuineness, 151, 152
compared with Revelation, 151, 152
does its characteristic Logos doctrine necessitate a later date?, 320,
321
Judas, 884, 1043
_Judex damnatur cum nocens absolvitur_, 293
Judge, Christ the final, 1027, 1028
Judgment, the last, a final and complete vindication of God’s
righteousness, 1023, 1024
its nature outward, visible, definite in time, 1024, 1025
its object, the manifestation of character, and assignment of
corresponding condition, 1025, 1026
evidences of, and preparation for, already in the nature of man, 1026,
1027
single acts and words adduced in, why?, 1027, 1028
the judge in, see preceding item, the subjects of, men and evil angels,
1028, 1029
the grounds of, the law of God and grace of Christ, 1029
list of authors on, 1029
Justice of God, 290‐295
see God.
Justification, involved in union with Christ, 805
the doctrine of, 849‐868
defined, 849
declarative and judicial, 849
held as sovereign by Arminians, 849, 855
Scriptural proof of, 849, 850
its nature determined by Scriptural use of ’justify’ and its
derivatives, 850‐854
James and Paul on, 851
includes remission of punishment, 854‐856
a declaration that the sinner is just or free from condemnation of law,
854
is pardon or forgiveness as God is regarded as judge or father, 855
is on the ground of union with Christ who has borne the penalty, 855
includes restoration to favor, 856
since it treats the sinner as personally righteous it must give him the
rewards of obedience, 856
is reconciliation or adoption as God is regarded as friend or father,
857
this restoration rests solely on the righteousness of Christ to whom
sinner is united by faith, 858
its difficult feature stated, 859
believed on testimony of Scripture, 860
the difficulty in, relieved by three considerations, 860
is granted to a sinner in whose stead Christ has borne penalty, 860
is bestowed on one who is so united to Christ as to have Christ’s life
dominating his being, 860
is declared of one in whom the present Christ life will infallibly
extirpate all remaining depravity, 860
its ground is not the infusion into us of righteousness and love (Romish
view), 861
its ground is not the essential righteousness of Christ become the
sinner’s by faith, (Osiander) 861
its ground is the satisfaction and obedience of Christ the head of a new
humanity of which believers are members, 861
is ours, not because Christ is in us, but because we are in Christ, 862
its relation to regeneration and sanctification delivers it from
externality and immorality, 862, 863
and sanctification, not different stages of same process, 863
a declarative, as distinguished from the efficient acts of God’s grace,
regeneration and sanctification, 863
gifts and graces accompaniments, not consequences of, 864
why “by faith” rather than other graces?, 864
produced efficiently by grace, meritoriously by Christ, instrumentally
by faith, evidentially by works, 865
as being complete at the moment of believing, is the ground of peace,
865
is instantaneous, complete and final, 867
not eternal in the past, 867
in, God grants actual pardon for past sin, and virtual pardon for future
sin, 867
cannot be secured by future obedience, 868
must be secured by accepting Christ and manifesting trust and submission
by prompt obedience, 868
list of authors on, 868
_Justitia civilis_, 639
_Justus et justificans_, 753
Kalpa, 352
Karen tradition, 116
Kenosis, 701, 704, 705
Keri and Kethib, 309
“Know,” its meaning in Scripture, 780
Knowledge includes faith as a higher sort of, 3, 4, 5
analogy to one’s nature or experience not necessary to, 7
is “recognition and classification,”, 7
mental image, not essential to, 7
of whole not essential to partial, and of a part, 8
may be adequate though not exhaustive, 8
involves limitation or definition, 9
relative to knowing agent, 10
is of the thing as it is, 10
though imperfect, valuable, 37
requires pre‐supposition of an Absolute Reason, 61
does not ensure right action, 111, 460
aggravates, but is not essential to, sin, 558
two kinds of, and _scientia media_, 357
sins of, 649
final state of righteous one of, 1029
Koran, 115, 186
Kung‐fu‐tse, see Confucius.
Language, difficulty of putting spiritual truths into, 35
dead only living, 39
not essential to thought, 216
defined, 467
is the effect, not the cause of mind, 467
Law, cause and force known without mental image, 7
is method, not cause, 76
the transcript of God’s nature, 293
in general, 533‐536
its essential idea, 533
its implications, 533
first used of voluntary agents, 533
its use in physics implicitly confesses a Supreme Will, 533
its derivation in several languages, 533
because of its ineradicable implications, “method” has been suggested as
a substitute, 533
definitions of, 533, 534
cannot reign, 534
its generality, 534
deals in general rules, 534
implies power to enforce, 534, 535
without penalty is advice, 535
in the case of rational and free agents implies duty and sanctions, 535
expresses and demands nature, 535
formulates relations arising in nature, 535
of God in particular, 536‐547
elemental, 536‐544
physical or natural, 536
moral law, 537
moral law, its implications, 537
is discovered, not made, 538
not constituted, but tested, by utility, 538
of God, what?, 538
the method of Christ, 539
authors upon, 539
not arbitrary, 539
not temporary, or provisional, 540
not merely negative, 540
as seen in Decalogue, 540
not addressed to one part of man’s nature, 540
not outwardly published, 540, 541
not limited by man’s consciousness of it, 541
not local, 541
not modifiable, 541
not violated even in salvation, 541
the ideal of human nature, 542
reveals love and mercy mandatorily, 542, 549
is all‐comprehensive, 542
is spiritual, 543
is a unit, 543
is not now proposed as a method of salvation, 543
is a means of discovering and developing sin, 543, 544
reminds man of the heights from which he has fallen, 544
as positive enactment, 544‐547
as shown in general moral precepts, 545
as shown in ceremonial or special injunctions, 545
its positive form a re‐enactment of its elemental principles, 545
the written, why imperfect?, 546
the Puritan mistake in relation to, 546
its relation to the grace of God, 547‐549
is a general expression of God’s will, 547
is a partial, not an exhaustive, expression of God’s nature, 547
pantheistic mistake in relation to, 547, 548
alone, leaves parts of God’s nature to be expressed by gospel, 548
is not, Christ is, the perfect image of God, 548
not abrogated by grace, but republished and re‐enforced, 548
of sin and death, 548
in the manifestation of grace, combined with a view of the personal love
of the Lawgiver, 549
its all‐embracing requirement, 572
identical with the constituent principles of being, 629
all‐comprehending demand of harmony with God, 637
the Mosaic, inspired hope of pardon and access to God, 667
its basis in the nature of God, 764
as a moral rule unchanging, 875
freedom from, what?, 876
believer not free from obligation to observe, 876
as a system of penalty, believer free from, 876
as a method of salvation, believer free from, 876
as an outward and foreign compulsion, believer free from, 876
not a sliding scale graduated to one’s moral condition, 877
God’s, as known in conscience and Scripture, a ground of final judgment,
1029
Laws of knowing correspond to nature of things, 10
of theological thought, laws of God’s thought, 10
of nature, not violated in miracle, 121
of nature, act not merely singly, but in combination, 434, 435
“Laying‐on of hands,” its significance, 920
Letter‐missive calling council of ordination, 922
_Lex_, its derivation, 533
Licensure, its nature, 919
Life contains promise and potency of every form of matter, 91
not produced from matter, 93
as it ascends, it differentiates, 240
not definable, 251
not a mere process, 251
more than environmental correspondence, 251
ascribed to Christ, 309
ascribed to Holy Spirit, 315
animal, though propagated, not material, 495
has power to draw from the putrescent material for its living, 677
its various relations honored by being taken into union with Divinity in
Christ, 682
man’s physical, conscious of a life within not subject to will, 799
man’s spiritual, conscious of life within its life, 799
man’s natural, preserved by God, much more his spiritual, 883
Christian, attains completeness in future, 981
sinful, attains completeness in future, 981
“book of,” the book of justification, 1029
_Lineamenta extrema_, 614
_Locutiones variæ, sed non contrariæ_; _diversæ, sed non adversæ_, 227
Logos, the whole, present in the man, Christ Jesus, 281
John’s doctrine of the, radically different from Philo’s, 320, 321
John’s doctrine of the, related to the “memra” doctrine, 320
doctrine of the, authorities on, 321
significance of term, 335
the pre‐incarnate, granted to men a natural light of reason and
conscience, 603
purged of depravity that portion of human nature which he assumed in
Incarnation, in the very act of taking it, 677
during earthly life of Jesus existed outside of flesh, 704
the whole present in Christ, and yet present everywhere else, 704
can suffer on earth, and yet reign in heaven at same time, 714
his surrender of independent exercise of divine attributes, how best
conceived, 705
his part in evangelical preparation, 711
“Lord of Hosts,” its significance, 448
Lord’s Day, 410
Lord’s Supper, 959‐980
Lord’s Supper and Baptism, historical monuments, 151
Love, necessary to right use of reason with regard to God, 3, 29, 519, 520
its loss obscures rational intuitions of God, 67
God’s, nature cannot prove it, 84
God’s immanent, what?, 263
not to be confounded with mercy and goodness, 265
God’s, finds a personal object within the Trinity, 285
constitutes a ground of divine blessedness, 285
God’s transitive, what?, 289
God’s transitive, is mercy and goodness, 289
distinct from holiness, 290, 567
attributed to Christ, 309
attributed to Holy Spirit, 316
revealed in grace rather than in law, 548
defined, 567
to God, all‐embracing requirement of law, 572
eternity of God’s, an effective element in appeal, 788
God’s, fixed on sinners of whom he knows the worst, 788
God’s unchanging, 788
God’s, has dignity, 1051
brotherly, in heaven implies knowledge, 1031
_Maat_, the Egyptian goddess, 1024
Maccabees, First, no direct mention of God in, 309
_Magister sententiarum_, 44
Magnetism, personal, what? 820
_Majestaticum genus_, 686
Malice, what? 569
_Malum metaphysicum_, what? 424
Man, in what sense supernatural, 26
furnishes highest type of intelligence and will in nature, 79
as to intellect and freedom, not eternal _a parte ante_, 81
his intellectual and moral nature, implies an intellectual and moral
author, 81
his moral nature proves existence of a holy Lawgiver, 82
his emotional and voluntary nature proves the existence of a Being who
may be a satisfying object of human affection and end of
human activity, 83
recognizes in God, not his like, but his opposite, 83
mistakes as to his own nature lead him into mistakes as to the First
Cause, 84, 253
his consciousness, Royce’s view, 99
his will above nature, 121
a concave glass towards God, 252
can objectify self, 252
is self‐determining, 252
not explicable from nature, 411
a spiritually reproductive agent, yet God begets, 418
a creation, and child of God, 465‐476
his creation a fact of Scripture, 465
exists by creative acts of God, 465
though result of evolution, yet originating agency of God needed, 465
whether mediately or immediately created Scripture does not explicitly
state, 465
the true doctrine of evolution consistent with the Scriptural doctrine
of creation, 466
certain psychological human endowments cannot have come from the brute,
466
God’s breathing into men was such a re‐inforcement of the processes of
life as turned the animal into man, 467
and brute, both created by the immanent God, the former comes to his
status not _from_ but _through_ the latter, 467
the beginnings of his conscious life, 467
some simple distinctions between man and brute, 467, 468
if of brute ancestry, yet the offspring of God, 469
Scripture teaches that man’s nature is the creation of God, 469
his relations to animals, authors upon, 469
immediate creation of his body not forbidden by comparative physiology,
470
that his physical system is descended by natural generation from the
simiæ, an irrational hypothesis, 470
as his soul was an immediate creation of God, so, in this sense, was his
body also, 470
does not degenerate as we travel back in time, 471
no natural process accounts for his informing soul nor for the body
informed by that soul, 472
the laws of development followed in man’s origin from a brute ancestry
are but methods of God, and proofs of his creatorship, 472
comes upon the scene not as a brute but as a self‐conscious, self‐
determining being, 472
his original and new creation, both from within, 472
an emanation of that Divine Life of which the brute was a lower
manifestation, 472
his nature not an undesigned result of atheous evolution but the efflux
of the divine personality, 473
natural selection may account for man’s place _in_ nature, but not for
his place as a spiritual being above nature, 473
his intellectual and moral faculties have only an adequate cause in the
world of spirits, 473
apart from the controlling action of a higher intelligence, the laws of
the material universe insufficient for his production, 473
his brute ancestry, list of authors on, 473, 474
his racial unity, 476‐483
his racial unity, a fact of Scripture, 476
his racial unity at foundation of certain Pauline doctrines, 476
his racial unity, the ground of natural brotherhood, 476
the pre‐Adamite, 476, 477
his racial unity, sustained by history, 477, 478
his racial unity, sustained by philology, 478, 479
his racial unity, sustained by psychology, 479
his racial unity, sustained by physiology, 480, 483
a single species under several varieties, 480
unity of species of, argues unity of origin, 481
according to Agassiz from eight centres of origin, 481
his racial unity, consistent with all existing physical varieties, 481,
482
physiological change in, illustrated, 482
his “originally greater plasticity,” 482
his racial unity, authorities on, 482, 483
the essential elements of his nature, 483‐488
the dichotomous theory of his nature, 483, 484
the dichotomous theory of, supported by consciousness, 483
the dichotomous theory of, supported by Scripture, 483, 484
the trichotomous theory of his nature, 484‐488
his ψυχή and πνεῦμα, 484
his spirit and soul, texts on, 484
trichotomous theory of his nature, element of truth in, 484
the trichotomous theory of his nature untenable, 485, 486
the true relation of πνεῦμα and ψυχή in his nature, 486‐488
is different in kind from the brute, though possessed of certain powers
in common with it, 486
since spirit is soul when in connection with the body, soul cannot be
immortal unless with spiritual body, 486
the trichotomous theory of the nature of, untenable on psychological
grounds, 486
a true view of the spiritual nature of, refutes six errors, 486, 487
some who have held the trichotomous view of, 487
his body, why honorable? 488
has been provided with a fleshly body, for two suggested reasons, 488
origin of his soul, 488‐497
the theory of the pre‐existence of his soul, 488‐491
the advocates, ancient and modern, of this theory of soul pre‐existence,
488, 489
the truth at the basis of soul pre‐existence, 488
the theory of soul pre‐existence, founded on an illusion of memory, 488
explanations of this illusion, 488
the theory of the soul’s pre‐existence, without Scriptural warrant, 489,
490
if his soul was conscious and personal in the pre‐existent state, why is
recollection even of important decisions so defective? 490
the pre‐existence theory of the soul of, is of no theological
assistance, 490
Müller’s view of pre‐existence stated and examined, 490, 491
the creatian theory of his soul, 491‐493
its advocates, 491
Scripture does not teach that God immediately creates his soul, 491
creatianism repulsively false as representing him as not father of his
offspring’s noblest part, 492
his individuality, how best explained, 492
the creatian theory of his birth makes God the author of sin, 493
the creatian theory of his birth, certain mediating modifications of,
493
the traducian theory of his birth, 493‐497
the traducian theory, its advocates, 493
the traducian theory explained, 494
the traducian theory best accords with Scripture, 494
the traducian theory is favored by the analogy of animal and vegetable
life, 495
the traducian theory supported by the transmission of physical, mental,
and moral characteristics, 495, 496
the traducian theory embraces the element of truth in the creatian
theory in that it holds to a divine concurrence in the
development of the human species, 497
his moral nature, 497‐513
the powers which enter into his moral nature, 497
his conscience defined, 498
has no separate ethical faculty, 498
his conscience discriminative and impulsive, 498
his conscience distinguished from related mental processes, 499
his conscience the moral judiciary of the soul, 500
his conscience an echo of God’s voice, 501
has the authority of the personal God, of whose nature law is but a
transcript, 502‐504
his will, 504‐513
his will defined, 504, 505
his will and the other faculties, 505
his will and permanent states, 505, 506
his will and motives, 506, 507
his will and contrary choice, 507, 508
his will and his responsibility, 509, 510
his responsibility for the inherited selfish preferences of his will,
its Scriptural explanation, 510
his natural bent of will to evil so constant, inveterate, and powerful
that only regeneration can save him from it, 510
the hurtful nature of a deterministic theory of his will, 511‐513
and his will, authors upon, 513
his original state, 514‐532
his original state described only in Scripture, 514
list of authors on his original state, 514
essentials of his original state, 514‐523
made “in the image of God,” what implied?, 514
made in natural likeness to God or personality, 514
made in moral likeness to God or holiness, 514
the elements in his original likeness to God, more clearly explicated,
514, 515
indwelt by the Logos or divine Reason, 515
never wholly loses “the image of God,”, 515
in a minor sense “gods” and “partakers of the divine nature,”, 515
has “a deeper depth” rooted and grounded in God, 515
created a personal being with power to know and determine self, 515
his natural likeness to God inalienable and the capacity that makes
redemption possible, 515
his personality further defined, 515
should reverence his humanity, 515, 516
originally possessed such a direction of affections and will as
constituted God the supreme end of his being, and himself a
finite reflection of God’s moral attributes, 517
his chief endowment, holiness, 517
his original righteousness as taught in Scripture, 517
in what the dignity of his human nature consists, 517
his original righteousness not the essence of his human nature, 518
his original righteousness not a gift from without and after creation,
518
his original righteousness a tendency of affections and will to God, 518
his original righteousness propagable to descendants, 518
his likeness to God, more than the perfect mutual adjustment of his
spiritual powers, 519
his fall assigned by some to pre‐existent state, 519
“the image of God” in, was, some say, merely the possibility (_Anlage_)
of real likeness, 519
his individual will not the author of his condition of sin or of
holiness, 519
since he originally knew God, must have loved God, 519, 520
primal “image of God,” not simply ability to be like God, but actual
likeness, 520
if morally neutral, is a violator of God’s law, 520
the original “image of God” in, more than capacity for religion, 520
scholastics and the Romanist church distinguished between “image” and
“likeness” as applied to his first estate, 520
his nature at creation, according to Romanism, received a _donum
superadditum_ of grace, 520
his progress from the state _in puris naturalibus_ to the state
_spoliatus a nudo_, as the Romish church teaches,
pictorially stated, 521
the Romish theory as to his original state considered in detail, 520‐523
results of his original possession of the divine image, 523‐525
his physical form reflects his original endowment, 523
originally possessed an _æquale temperamentum_ of body and spirit which,
though physically perfect, was only provisional, 523
had dominion over the lower creation, 524
enjoyed communion with God, 524, 525
concomitants of his possession of the divine image, 525‐532
his surroundings and society fitted to afford happiness and help, 525,
526
his wife and her creation, 525
was perhaps hermaphrodite, 526
his garden, Eden, 526
provisions for trying his virtue, 526, 527
opportunity for securing for himself physical immortality, 527
the first, had he maintained his integrity, would have been developed
and transformed without undergoing death, 527
the Scriptural view of his original state opposed by those who hold a
prehistoric development of the race from savagery to
civilization, 527
the originally savage condition of, an ill‐founded assumption, 527‐531
the Scriptural account of his original state opposed by those who hold
the Positivist theory of the three consecutive conditions of
knowledge, 531
the assumption that he must hold fetichism, polytheism, and monotheism
in successive steps, if he progresses religiously,
contradicted by facts, 531, 532
monotheistic before polytheistic, 531, 532
in some stocks never practiced fetichism, 532
the earliest discovered sepulchral remains of, prove by presence of food
and weapons an advance upon fetichism, 532
his theologic thought not transient but rooted in his intuitions and
desires, 532
in what sense a law unto himself, 539
as finite needs law, 542
as a free being needs moral law, 542
as a progressive being needs an ideal and infinite standard of
attainment, 542
according to Scripture responsible for more than his merely personal
acts, 634
not wholly a spontaneous development of inborn tendencies, 649
the ideal, realized only in Christ, 678, 679
his reconciliation to God, 777‐885
his perfection reached only in the world to come, 981
Manhood of Christ, ideal, 678, 679
Manichæanism, 382, 670
Moriolatry, invocation of saints, and transubstantiation, origin of, 673
Marriage, a type of human and divine nature in Christ, 693
’Mary, mother of God,’, 671, 686
Material force as little observable as divine agency, 8
organism, not necessarily a hindrance to activity of spirit, 1021
Materialism, idealism, and pantheism, arise from desire after scientific
unity, 90
Materialism, what?, 90
element of truth in, 90
objection to, from intuition, 92
objection to, from mind’s attributes, 92, 93
cannot explain the psychical from the physical, 93
furnishes no sufficient cause for highest phenomena of universe, 94
furnishes no evidence of consciousness in others, 94, 95
Sadducean, denies resurrection of body, 1018
recent, its services to proper views of body, 1018
Materialistic Idealism, 95‐100
its definition, 95
its development, 95‐97
defective in its definition of matter, 97
defective in its definition of mind, 97, 98
opposed to the imperative assumptions of non‐empirical, transcendent
knowledge of things‐in‐themselves, 98
however modified, cumbered with the difficulties of pure materialism,
98, 99
a view of, held by many Christian thinkers, 99, 100
Mathematics, a disclosure of the divine nature, 261
crystallized, the heavens are, 261
Matter, regarded as atoms which have force as a universal and inseparable
property, 90, 91
in its more modern aspect, a manifestation of force, 91
the Tyndall and Crookes deliverances regarding, 91
mind intuitively regarded as different from it in kind, and higher in
rank, 92
to be regarded as secondary and subordinate to mind, 93
and mind, relations between, 93, 94
does it provide “the needful objectivity for God”?, 347
its eternity not disprovable by reason, 374
not stuff that emanated from God, 385
not stuff, but an activity of God, 385
according to Schelling, _esprit gelé_, 386
its continuance dependent on God, 413
made by God, and, therefore, pure, 560
its capacities, as subservient to spirit, inestimable, 1021, 1022
Memory, its impeccability in the case of the apostles, secured by promised
Spirit, 207
a preparation for the final judgment, 1026
of an evil deed, becomes keener with time, 1029
_Memra_, relation to Johannine Logos, 320
_Mendacium officiosum_, 262
Mennonites, 970
_Mens humana capax divinæ_, 212
_Mens rea_, essential to crime, 554
Mercy, in the God of nature, some indications which point to, 113
optional, 271, 296, 297
defined, 289
divine, a matter of revelation, 296
election a matter of, 779
Messiah, 321, 667, 668
Metaphysical generation of the soul, 493
Military theory of atonement, 747
Millennium, 1008‐1015
Mind, has no parts, yet divisible, 9
its organizing instinct, 15, 16
gives both final and efficient cause, 76
recognizes itself as another and higher than the material organization
it uses, 92
its attributes and itself different in kind and higher in rank than
matter, 92, 93
not transformed physical force, 93
the only substantive thing in the universe, all else is adjective, 94
unsatisfactorily defined as a “series of feelings aware of itself,”, 97
Absolute, not conditioned as the finite mind, 104
“carnal,” its meaning, 592
Minister, his chief qualification, 17
his relation to church work, 898
forfeiture of his standing as, 923, 924
Miracle, a preliminary definition, 117
modified definition suggested by Babbage, 117, 118
“signality” must be preserved in definition of, 118
preferable definition, 118, 119
never regarded in Scripture as an infraction of law, 119
natural processes may be in, 119
the attitude of some theologians towards, irrational, 120
a number of opinions upon, presented, 120
possibility of, 121‐123
not beyond the power of a God dwelling in and controlling the universe,
shown in some observations, 121‐123
possibility of, doubly strong to those who give the Logos or Divine
Reason his place in his universe, 122
possible on Lotzean view of universe, 123
possible because God is not far away, 123
possible because of the action and reaction between the world and the
personal Absolute, 123
a presumption against, 124
presupposes, and derives its value from, law, 124
a uniformity of nature, inconsistent with miracle, non‐existent, 124
no one is entitled to say _a priori_ that it is impossible (Huxley), 124
but the higher stage as seen from the lower, 125
when the efficient cause gives place to the final cause, 125
exists because the uniformity of nature is of less importance in the
sight of God than the moral growth of the human spirit, 125
“the greatest I know, my conversion” (Vinet), 125
our view of, determined by our belief in a moral or a non‐moral God, 126
is extraordinary, never arbitrary, 126
not a question of power, but of rationality and love, 126
implies self‐restraint and self‐unfolding, 126
accompanied by a sacrifice of feeling on the part of Christ, 126
probability of, greater from point of view of ethical monism, 126
a work in which God lovingly limits himself, 126
probability of, drawn from the concessions of Huxley, 127
the amount of testimony necessary to prove a, 127
Hume’s misrepresentation of the abnormality of, 127
Hume’s argument against, fallacious, 127
evidential force of, 128‐131
accompanies and attests new communications from God, 128
its distribution in history, 128, 129
its cessation or continuance, 128, 132, 133
certifies directly not to the truth of a doctrine, but of a teacher, 129
must be supported by purity of life and doctrine, 129
to see in all nature the working of the living God removes prejudice
against, 130
the revelation of God, not the proof of that revelation, 130
does not lose its value in the process of ages, 130
of the resurrection sustains the authority of Christ as a teacher, 130
of Christ’s resurrection, is it “an obsolete picture of an eternal
truth”?, 130
of Christ’s resurrection, has complete historical attestation, 130, 131
of Christ’s resurrection, not explicable by the _swoon‐theory_ of
Strauss, 131
of Christ’s resurrection, not explicable by the _spirit‐theory_ of Keim,
131
of Christ’s resurrection, not explicable by the _vision‐theory_ of
Renan, 131
of Christ’s resurrection, its three lessons, 131
the counterfeit, 132
only a direct act of God a, 132
the counterfeit, attests the true, 132
how the false, may be distinguished from the true, 132, 133
Miracles as attesting Divine Revelation, 117‐133
Mohammedanism, 186, 347, 427
Molecular movement and thought, 93
Molecules, manufactured articles, 77
Molluscs, their beauty inexplicable by “natural selection,”, 471
Monarchians, 327
Monism presents that deep force, in which effects, psychical and bodily,
find common origin, 69
there must be a basal, 80
Monism, Ethical, defined, 105
consistent with the teachings of Holy Writ, 105
the faith of Augustine, 105
the faith of Anselm, 105, 106
embraces the one element of truth in pantheism, 106
is entirely consistent with ethical fact, 106
is Metaphysical Monism qualified by Psychological Monism, 106
is supplanting Dualism in philosophic thought, 106
it rejects the two main errors of pantheism, 107, 109
it regards the universe as a finite, partial, and progressive revelation
of God, 107, 108
it regards matter as God’s limitation under law of necessity, 107
it regards humanity as God’s self‐limitation under law of freedom, 107
it regards incarnation and atonement as God’s self‐limitation under law
of grace, 107
regards universe as related to God as thought to the thinker, 107
regards nature as the province of God’s pledged and habitual causality,
107
is the doctrine largely of the poets, 107, 108
guarantees individuality and rights of each portion of universe, 108
in moral realm estimates worth by the voluntary recognition and
appropriation of the divine, 108
does not, like pantheism, involve moral indifference to the variations
observed in universe, 108
does not regard saint and sensualist, men and mice as of equal value,
108
it regards the universe as a graded and progressing manifestation of
God’s love for righteousness and opposition to wrong, 108
it recognizes the mysterious power of selfhood to oppose the divine law,
108
it recognizes the protective and vindicatory reaction of the divine
against evil, 108
it gives ethical content to Spinoza’s apophthegm, ’all things serve,’,
108
it neither cancels moral distinctions, nor minifies retribution, 108
recognizes Christ as the Logos of God in its universal acceptance, 109
recognizes as the Creator, Upholder, and Governor of the universe, Him
who in history became incarnate and by death made atonement
for human sin, 109
rests on Scriptural statements, 109
secures a Christian application of modern philosophical doctrine, 109
gives a more fruitful conception of matter, 109
considers nature as the omnipresent Christ, 109
presents Christ as the unifying reality of physical, mental and moral
phenomena, 109
its relation to pantheism and deism, 109
furnishes a foundation for new interpretation in theology and
philosophy, 109
helps to acceptance of Trinitarianism, 109
teaches that while the natural bond uniting to God cannot be broken, the
moral bond may, 109, 110
how it interprets “rejecting” Christ, 110
enables us to understand the principle of the atonement, 110
strengthens the probability of miracle, 126
teaches that God is pure and perfect mind that passes beyond all
phenomena and is their ground, 255
teaches that “that which hath been made was life in him,” Christ, 311
teaches that in Christ all things “consist,” hold together, as cosmos
rather than chaos, 311
teaches that gravitation, evolution, and the laws of nature are Christ’s
habits, and nature but his constant will, 311
teaches that in Christ is the intellectual bond, the uniformity of law,
the unity of truth, 311
teaches that Christ is the principle of induction, the medium of
interaction, and the moral attraction of the universe,
reconciling all things in heaven and earth, 311
teaches that God transcendent, the Father, is revealed by God immanent,
the Son, 314
teaches that Christ is the life of nature, 337
teaches that creation is thought in expression, reason externalized, 381
teaches a dualism that holds to underground connections of life between
man and man, man and nature, man and God, 386
teaches that the universe is a life and not a mechanism, 391
teaches that God personally present in the wheat makes it grow, and in
the dough turns it into bread, 411
teaches that every man lives, moves, and has his being in God, and that
whatever has come into being, whether material or spiritual,
has its life only in Christ, 413
teaches that “_Dei voluntas est rerum natura_,”, 413
teaches that nothing finite is only finite, 413
its further teaching concerning natural forces and personal beings, 413,
414, 418, 419
allows of “second cause,”, 416
Monogenism, modern science in favor of, 480
Monophysites, 672
see Eutychians.
Monotheism, facts point to an original, 56, 531
Hebrew, preceeds polytheistic systems of antiquity, 531, 532
more and more evident in heathen religions as we trace them back, 531,
532
an original, authors on, 531, 532
Montanists, 304
Montanus, 712
Moral argument for the existence of God, the designation criticized, 81
faculty, its deliverances, evidences of an intelligent cause, 82
freedom, what?, 361
nature of man, 497‐513
likeness to himself, how restored by God, 518
law, what?, 537‐544
law, man’s relations to, reach beyond consciousness, 594
government of God, recognizes race‐responsibilities, 594
union of human and divine in Christ, 671
analogies of atonement, 716
evil, see Sin.
obligation, its grounds determined, 298‐303
judgments, involve will, 841
Morality, Christian, a fruit of doctrine, 16
of N. T., 177, 178
Christian, criticized by Mill, 179
heathen systems of, 179‐186
of Bible, progressive, 230
mere insistence on, cannot make men moral, 863
“Morning stars,”, 445
“Mother of God,”, 681
Motive, not cause but occasion, 360, 506
man never acts without or contrary to, 360
a ground of prediction, 360
influences, without infringing on free agency, 360
the previously dominant, not always the impulsive, 360
Motives, man can choose between, 360
persuade but never compel, 362, 506, 649
not wholly external to mind influenced by them, 506, 817
lower, sometimes seemingly appealed to in Scripture, 826, 827
Muratorian Canon, 147
Music, reminiscent of possession lost, 526
Mystic, 31, 81
Mysticism, true and false, 32
_Mystik_ and _Mysticismus_, 31
Myth, its nature, 155
as distinguished from _saga_ and legend, 155
“the Divine Spirit can avail himself of” (Sabatier), 155
’may be made the medium of revelation’ (Denney), 214
not a falsehood, 155, 214
early part of Genesis may be of the nature of a, 214
Myth‐theory of the origin of the gospels (Strauss), 155‐157
described, 155, 156
objected to, 156, 157
authors on, 157
_Nachwirkung_ and _Fortwirkung_, 776
“Name, in my,”, 807
Names of God, the five Hebrew,
Ewald on, 318
_Nascimur, pascimur_, 972
_Natura_, 392
_Natura enim non nisi parendo vincitur_, 541
_Natura humana in Christo capax divinæ_, 694
_Natura naturans_ (Spinoza), 244, 287
_Natura naturata_ (Spinoza), 244, 287, 700
_Naturæ minister et interpres_, 2
Natural = psychical, 484
Natural insight as to source of religious knowledge, 203
Natural law, advantages of its general uniformity, 124
events aside from its general fixity to be expected if moral ends
require, 125
life, God’s gift of, foreshadows larger blessings, 289
realism, and location of mind in body, 280
revelation supplemented by Scripture, 27
Natural Selection, artificial after all, 93
its teaching, 470
is partially true, 470
is not a complete explanation of the history of life, 470
gives no account of origin of substance or variations, 470
by the _survival_ does not explain the _arrival_ of the fittest, 470
does not explain the sudden and apparently independent appearance of
important geologic forms, 470
certain entomological and anatomical facts are inexplicable upon the
theory of, 471
fails to explain the beauty in lower forms of life, 471
no species has as yet been produced by either artificial or, 472
does not necessarily make the idea of Creator superfluous, 473
may account for man’s place in, but not above, nature, 473
requires, according to Wallace, a superior intelligence to guide in
definite direction or for special purpose, 473
a list of authors upon, 474
atheistically taught, is election with hope and pity left out, 784
Natural theology, what?, 260
Nature, its usual sense, 26, 121
its proper sense, 26, 121
its witness to God, outward and inward, 26
argument for God’s existence from change in, 73‐75
argument for God’s existence from useful collocation in, 75‐80
Mill’s indictment of, 78
apart from man, cannot be interpreted, 79
does not assure us of God’s love and provision for the sinner, 113, 114
by itself furnishes a presumption against miracles, 124
as synonym of substance, 243
according to Schleiermacher, 287
its forces, dependent and independent, 414
the brute submerged in, 468
human, why it should be reverenced, 515
in what sense sin a, 518
as something inborn, 518, 577, 578
the race has a corrupted nature, 577‐582
sinful acts and dispositions explained by a corrupt, 577
a corrupt, belongs to man from first moment of his being, 578
a corrupt, underlies man’s consciousness, 578
a corrupt, which cannot be changed by a man’s own power, 578
a corrupt, the common heritage of the race, 578
designates, not substance, but corruption of substance, 578
how responsible for a depraved, which one did not personally originate,
593
human, Pelagian view of, 598
human, semi‐Pelagian view of, 598
human, Augustinian view of, 598
human, organic view of, 600
human, atomistic view of, 600
the whole human race once a personality in Adam, 629
human, can apostatize but once, 630
human, totally depraved, 637‐639
man can to a certain extent modify his, 642
sin of, and personal transgression, 648
impersonal human, 694
and person, 694, 695
Robinson’s definition of, 695
human, is it to develop into new forms, 986
“Nature of things, in the,” the phrase examined, 357
Nazarenes, 669
see Ebionites.
Nebular hypothesis, 395
Necessitarian philosophy, correct for the brute, 468
Negation, involves affirmation, 9
_Neron Kaisar_, and “666”, 1009
Nescience, divine, 286
see God.
Nestorians, 671
Neutrality, moral, never created by God, 521
moral, a sin, 521
New England theology, 48, 49
New Haven theology, 49
New School theology, 48, 49, 606
its definition of holiness, 271, 272
its definition of sin, how it differs from that of Old School, 549, 550
ignores the unconscious and subconscious elements in human character,
550
its watchword as to sin, 595
its theory of imputation, an evasion, 596
its theory of imputation explained, 606, 607
development of its theory of inspiration, 607, 608
modifications of view within, 608
contradicts Scripture, 608, 609
its advocates cannot understand Paul, 609
rests upon false philosophical principles, 609, 610
impugns the justice of God, 610, 611
inconsistent with facts, 611, 612
its aim that of all the theories of imputation, 612
_Nihil in intellectu nisi quod ante fuerit in sensu_, 63
Nineveh, winged creatures of, 449
_Nirvana_, 182
_Noblesse oblige_, 301
_Nomina_ become _numina_, 245
Nominalism inconsistent with Scripture, 244
Nominalist notion of God’s nature, 244
Non‐apostolic writings recommended by apostles, 201
Non‐inspiration, seeming, of certain Scriptures, 242
_Non pleni nascimur_, 597
“Nothing, creation out of,”, 372
_Notitia_, an element in faith, 837
_Noumenon_ in external and internal phenomena, 6
_Nullus in microcosmo spiritus, nullus in macrocosmo Deus_, 79
Obduracy, sins of, incomplete and final, 650
Obedience, Christ’s active and passive, 749, 770
“Obey,” not the imperative of religion, 21
Obligation to obey law based on man’s original ability, 541
Offences between men, 766
between church members, 924, 925
Old School theology, 49, 606, 607
Omission, sins of, 554, 648
_Omne vivum e vivo_ (_ex ovo_), 389
_Omnia mea mecum porto_, 1032
Omnipotence of God, 286‐288
see God.
Omnipresence of God, 279‐282
see God.
Omnipresent, how God might cease to be, 282
Omniscience of God, 282‐286
see God.
“One eternal now,” how to be understood, 277
Ontological argument for existence of God, 85‐89
see God.
Optimism, 404, 405
Oracles, ancient, 135
Ordinances of the church, 929‐980
Ordination of church officers, 918‐929
_Ordo salutis_, 794
Organic and organized substances, 93
Organic, the, and atomistic views of human nature, 600
Original “image of God” in man, its nature, 514‐523
Original natural likeness to God, or personality, 515, 519, 520
moral likeness to God, man’s, or holiness, 516‐518
righteousness, what? 517, 518
knowledge of God, man’s, implied a direction of the affections and will
toward God, 519
sin, as held by Old School theologians, 49
two‐fold problem of, 593
its definition, 594, 595
two principles fundamental to consideration of, 595
a correct view of race‐responsibility essential to a correct view of,
595
some facts in connection with the guilt of, 596
substance of Scriptural teaching concerning, 625‐627
a misnomer, if applied to any theory but that of its author, Augustine,
636
no one finally condemned merely on account of, 596, 663, 664
state of man, 514‐533
essentials of, 514‐522
results of, 523‐525
concomitants of, 525‐532
Romish and Protestant views of, 521, 522
_Os sublime_, manifestation of internal endowments, 523
Pain, physical, existed before entrance of moral evil into world, 402
this supralapsarian pain, how to be regarded, 402
due not to God, but to man, 402
verdicts declarative of the secondary place of, 402
cannot explain its presence here by the good it may do, 403
it is God’s protest against sin, 403
has its reason in the misconduct of man, 403
supralapsarian pain an “anticipative consequence,”, 403
God’s frown upon sin, and warning against it, 403
Palestine, 174, 421
Pantheism, Idealistic, defined, 100
the elements of truth in, 100
its error, 100
denies real existence of the finite, 100
deprives the infinite of self‐consciousness and freedom, 100
in it the worshiped is the worshiper, 100
the later Brahmanism is, 100
the fruit of absence of will and longing for rest as end of existence,
as among Hindus, 100
in Hegelianism, presents the alternative, no God or no man, 100
of Hegel and Spinoza, 100, 101
of Hegel, its different interpreters, 101
of Hegel, as modified by Schopenhauer, 101
its idea of God self‐contradictory, 101, 102
its asserted unity of substance without proof, 102
it assigns no sufficient cause for highest fact of universe, personal
intelligence, 102
it contradicts the affirmations of our moral and religious nature, 103
antagonizes our intuitive conviction of the absolute perfection of God,
104
its objection that in eternity there was not not‐self over against the
Infinite to call forth self‐consciousness, without
foundation, 104
denies miracle, 122
denies inspiration, 204
anti‐trinitarianism leads to, 347
involved in doctrine of emanation, 383
assumes that law fully expresses God, 547
should worship Satan, 566
at basis of Docetism, 676
not involved in doctrine of Union with Christ, 800
Parables, 240, 784
Paradise, 403, 998, 999
_Paradoxon summum evangelicum_, 753
Pardon, limited by atonement, objections to, refuted, 766
its conditions can of right be assigned by God, 767
the act of God as judge in justification, 855
and justification distinguished, 858, 859
through Christ, honors God’s justice and mercy, 860
Parseeism, 185
Parsimony, law of, 74, 87
Passion, the, necessitated by Christ’s incarnation, 760
Passover, 157, 723, 726, 960
Pastor, 908, 914, 915, 917
“Pastors and teachers,”, 915
Patripassians, 327
Paul, 210, 235, 851, 999
Peace, 865
_Peccatum alienum_, 616
Pelagianism, a development of rationalism, 89
its theory of imputation, 597‐601
its principal author and present advocates, 597
its exposition, 597
its view of Romans 5:12, 597
its seven points, 597
its sinless men, 597
its “_non pleni nascimur_,”, 597
its misinterpretation of the divine influence in man, 597
is deism applied to man’s nature, 598
ignores his dignity and destiny, 598
unformulated and sporadic, 598
unscriptural, 598, 599
a survival of paganism, 598
its key doctrine: _Homo libero arbitrio emancipatus a Deo_, 598
its unscriptural tenets specified, 598, 599
regards sins as isolated volitions, 599
its method contrasted with that of Augustinianism, 599
presents an Ebionitic view of Christ, 599
its principles false in philosophy, 600
ignores law by which acts produce states, 600
Penalty, what?, 294, 652, 653
Penalty, 652‐660
its idea, 652
more than natural consequences of transgression, 652
not essentially reformatory, 653
what essentially?, 653
not essentially to secure social or governmental safety, 653, 655
not essentially deterrent, 655
of sin, two‐fold, 656
of sin, is physical death, 656‐659
of sin, is spiritual death, 659, 660
Penitence, 766
Pentateuch (Hexateuch), its authorship, 170‐172
literature upon, 172
Perfect, as applied to men, 574
Perfection, in God, 9, 260‐275
of Christian and church reached in world to come, 981
Perfectionism, its tenet, 877
its teachers, 877
its modifications, 877
authorities upon, 877
its fundamental false conceptions, 877, 878
is contradicted by Scripture, 878‐886
disproved by Christian experience, 880
how best met, 880, 881
Permanent states of the faculties, 506, 550, 551
Perseverance, human side of sanctification, 868, 881
definition, 881
its proof from Scripture, 882
its proof from reason, 882, 883
is not inconsistent with human freedom, 883
does not tend to immorality, 883, 884
does not lead to indolence, 884
the Scriptural warnings against apostasy do not oppose it, 884, 885
apparent instances of apostasy do not oppose it, 885, 886
list of authors on general subject of, 886
“Person” in doctrine of Trinity, only approximately accurate, 330
Person, how communicated in different measures, 324
Person and character of Christ, as proof of revelation, 186‐190
Person of Christ, the doctrine of, 669‐700
historical survey of views regarding, 669‐673
the two natures in their reality and integrity, 673‐683
the union of the two natures in one, 683‐700
Personal identity, 92, 417
intelligences cannot be accounted for by pantheism, 102
influence, often distinct from word spoken, 820
Personality, defined, 82, 252, 253, 330, 335, 515, 695
of God, the conclusion of the anthropological argument, 84
of God, denied by pantheism, 100
the highest dependent on infiniteness, 104
self‐conscious and self‐determining, 253
triple, in Godhead, consistent with essential unity, 330
in man, inalienable, 515
involves boundless possibilities, 515
foundation of mutual love among men, 515
constitutes a capacity for redemption, 515
Pessimism, 404, 405
Peter, how he differed with Paul, 214
Romish assumptions regarding, 909
Peter, Second, 147, 149, 153
Pharaoh, the hardening of his heart, 434
Phenomena, 6
Philemon and Onesimus, moralized, 767
Philosophy, defined, 42
Physico‐theological argument, a term of Kant’s, 75
Physiology, comparative, favors unity of race, 480‐483
Pictures of Christ, 251
_Pie hoc potest dici, Deum esse Naturam_, 107
Plasticity of species, greater toward origin, 482
Plural quantitative, 318
_Pluralis majestaticus_, 318
Poesy and poem, 852
Poetry, 526
Polytheism, 259, 347
Pools of modern Jerusalem, 934
Positive Philosophy, 6, 9, 535, 545, 632
Possession by demons, 456
Præterist interpreters of Revelation, 1009
Prayer, relation of Providence to, 433
its effect, not solely reflex influence, 433
its answers not confined to spiritual means, 433
not answered by suspension or breach of the order of nature, 434
has no direct influence on nature, 434
is answered by new combinations of natural forces, 434
as an appeal to a personal and present God, it moves God, 435
its answer, while an expression of God’s will, may come through the use
of appointed means, 435
God’s immanency in nature helps to a solution of the problem, how prayer
is answered, 436
how the potency of prayer may be tested, 437, 438
Prayer‐book, English, Arminian, 46
on infant baptism, 957
Prayer‐book of Edward VI, mode of baptism in, 957
Preaching of doctrinal sermons, 19
of the decrees, 369
of the organic unity of the race in transgression, 634
larger part of, should consist in application of Divine law to personal
acts, 648, 649
addressed to elect and non‐elect, 789
must press immediate submission to Christ, 830
of everlasting punishment an auxiliary to the gospel appeal, 1053
Pre‐Adamites, 476
Precedent, N. T., the ’common‐law’ of the church, 970
“Preconformity to future events,”, 76
Predestination, 355, 360, 781
_Predicata_, not attributes, 245
Prediction, only a part of prophecy, 134, 710
“Pre‐established harmony,”, 93
Pre‐existence of soul, 488‐491
Preference, immanent, 514
“elective,”, 557
Preparation, historical, for redemption, 665‐668
Prerational instinct, 98
Prescience, Divine, 286
Presentative intuition, 52, 53, 67
Preservation, 410‐419
definition of, positive and negative, 410, 411
proofs of, from Scripture and reason, 411‐414
deism, with its God withdrawn, denies, 414, 415
continuous creation, with momently new universe, inconsistent with,
415‐418
divine concurrence in, considered, 418, 419
Pretermission of sin, 772
Preventive providence, 423
Pride, 569
“Priest” and “minister,”, 915, 967
Priestly office of Christ, 713‐775
Probability, 71
Probation after death, 707, 1002, 1031‐1044
in Adam, 629
Procession of the Holy Spirit, its true formula, 323
consistent with his equality in Trinity, 340, 341
Progress of early Christianity, what principally conduced to?, 187
Prolegomena, 1‐15
Proof of Divine Revelation, principles of evidence applicable to, 41‐44
Prophecy, as attesting a divine revelation, 134‐141
defined in its narrow sense, 134, 135
its relation to miracles, 135
requirements in, 135
general features of Scriptural, 135, 136
Messianic in general, 136
as used by Christ, 136‐138
the double sense of, 138‐140
evidential force of, 140, 141
alleged errors in, 235, 236
Christians have gifts of, 712
modern, as far as true, what?, 712
Prophet, not always aware of meaning of his own prophecies, 139
later may elucidate earlier utterances, 235, 236
his soul, is it rapt into God’s timeless existence and vision?, 278
larger meaning of the word, 710
_Prophetæ priores_, 710
Prophetic office of Christ, 710‐713
see Christ.
its nature, 710, 711
fulfilled in three ways, 711
its four stages, 711‐713
in his Logos‐work, 711
in his earthly ministry, 711, 712
in his guidance and teaching of the church since his ascension, 712
in his revelations of the Father to the saints in glory, 712, 713
will be eternal, 712
Propitiation, 719, 720
_Proprietates_, distinguished from attributes, 246
Proselyte‐baptism, 931, 932
Protevangelium, Scripture germinally, 175
Providence, doctrine of, 419‐443
defined, 419
explains evolution and progress of universe, 419, 420
doctrine of, its proof from Scripture, 421‐425
a general providential control, 421, 422
a control extending to free actions of men in general, 422, 423
four sorts, preventive, permissive, directive, determinative, 423‐425
rational proof of, 425‐427
arguments _a priori_, 425, 426
arguments _a posteriori_, 426
opposed by theory of fatalism, 427
opposed by casualism, 427, 428
opposed by theory of a merely general providence, 428‐431
its relation to miracles and works of grace, 431‐433
its relation to prayer, 433‐439
its relation to Christian activity, 439‐441
to evil acts of free agents, 441‐443
’Providential miracles,’, 432
Psychic phenomena, 117
Punctiliousness, warning against, 428
Punishment, implied in man’s moral nature, 82
does not proceed from love, 272
proceeds from justice, 293
its idea, 652, 752
what implied in its idea, 652‐656
has in it, beyond the natural consequences of transgression, a personal
element, 652
its object not the reformation of the sufferer, 653
is the necessary reaction of divine holiness against sin, 653
is not essentially deterrent, 655
of sin is physical death, 656‐659
of sin is spiritual death, 659, 660
an ethical need of the divine nature, 751
an ethical need in man’s moral nature, 751
of guilty, Christ’s sufferings substituted for, 752
is borne by the judge and punisher in the nature that has sinned, 752
as presented in atonement, what it secures, 753
endured by Christ righteously, because of his relation to the sinning
race, 754, 755
remitted in justification, 854
remitted on the ground of what Christ, to whom the sinner is united by
faith, has done, 854, 858
the final, of the wicked described in Scriptural figures, 1033, 1034
the final, of the wicked, summed up, 1034
future, some concessions regarding, 1035
of wicked, the future, not annihilation, 1035, 1036
not a weakening process ending in cessation of existence, 1036, 1037
not an annihilating punishment after death, 1037
light from the evolutionary process thrown on, 1038
excludes new probation and ultimate restoration of the wicked, 1039
declared in Scripture to be eternal, 1044
is a revelation of God’s justice, 1046
as the reaction of holiness against sin must continue while sin
continues, 1046, 1047
is endless since guilt is endless, 1048
is eternal since sin is “eternal,”, 1048
the facts of human life and tendencies of scientific thought point to
the perpetuity of, 1049
may have degrees yet be eternal, 1050
may be eternal as the desert of sin of infinite enormity, 1050
not inconsistent with God’s benevolence, 1051‐1054
its proper preaching not a hindrance to success of the gospel, 1054
if it is a fact, it ought to be preached, 1054
to ignore it in pulpit teaching lowers the holiness of God, 1055
the fear of, not the highest but a proper motive to seek salvation, 1055
in preaching it, the misery of the soul should have special emphasis,
1056
Purgatory, 659, 866, 1000‐1002
Purification of Christ, the ritual, 761, 942, 943
Puritans, 546, 557