[INDEX.]
A.
Absolute creation, [62].
Absolute, Infinite, and Perfect, relation of these terms, [41], [42].
Action at a distance denied by Newton, [214];
by Leibnitz, Faraday, Helmholtz, Thomson, Tait, Maxwell, [214].
Agassiz on species, [164];
on the preparation of the earth for man, [254].
Attraction of gravitation not a primary force, [210]-[220];
not an essential attribute of matter, [211]-[213].
Attribute or related essence, [48]-[52].
Augustine, St., on the days of creation, [150], [151];
his conception of Divine conservation, [176], [177].
B.
Beale, Dr., on distinction between cell-life and soul-life, [163];
on life, [192], [240].
Being or essence, as reality, efficiency, and personality, [42]-[48].
Bioplasm, or cell-life, [162], [163].
Brooke, Prof., on conservation of energy, [205].
Büchner, Dr., asserts the eternity of matter and force, [24].
C.
Calderwood, Prof., on consciousness of freedom, [382].
Carpenter, Dr., on will as the type of all force, [39], [237];
on distinction between molecular and somatic life, [163], [236];
on the forces of nature as modes of the Divine action, [240].
Catastrophes, common belief in, [100];
sustained by science, [101], [102].
Categories, universal, [41].
Causative principle, the, must be real, efficient, and personal, [44].
Chalmers's, Dr., incautious concession as to the eternity of matter, [86].
Character, the formation of perfect, noble—the highest end, [306],
can only be attained under conditions of freedom, [308],
and through the inspiration of a higher life, [309], [310].
Christian civilization the age of philanthropy, [285]-[290].
Cicero on a universal and immutable moral law, [379].
Civilization, each epoch of, has had a different theatre, [275];
stages of development in, [277]-[290].
Clarke, Dr. Samuel, on immediate agency of God in conservation, [178].
Cohn, Dr., on nature, [333].
Coleridge on nature, [325];
on the natural, [369].
Comte on irregular variability in nature, [195], [329].
Conditions of moral government, [371], [372].
Conscience, its nature and authority, [372]-[377];
its gradual development, [377].
Consciousness, religions, [304], [305], [345];
natural order of its development, [346]-[349].
Conservation, Biblical doctrine of, [174], [175];
conceptions of the mode of conservation, [176].
Conservation by secondary causes or agencies, [181], [182];
(1) hypothesis of natural law, [187]-[201];
(2) hypothesis of active force inherent in matter, [202]-[222];
(3) hypothesis of plastic nature, [222]-[235].
Conservation of energy not an absolute law, [205], [206];
limited by the law of dissipation of energy, [207];
not fairly stated by Dr. Tyndall in his discussion on prayer, [331], [332];
no evidence that it holds in the realm of vital dynamics and psycho-dynamics, [332];
is not absolute in the realm of physics, [332].
Continuity of the ether, [217].
Correlation between God and man, [344].
Creation, Biblical account of, not designed to teach science, [136]-[138];
poetic, symbolical, and unchronological, [138]-[151].
Creation by law, [196].
Creation ex nihilo, how understood by the Christian Fathers, [92];
not discredited by the progress of science, [93].
Creation, its history, [126]-[171];
a gradual process, [152]-[155];
cumulative, [156]-[166];
consecutive, [166]-[171];
harmonious, [169], [170];
final purpose of creation, [130]-[133].
Creation, the conception of, [56];
the Biblical conception of, can not be determined on philological grounds, [56]-[58];
how to be determined, [58]-[61];
distinction between absolute and architectonic, [61];
an origination de novo, [60], [61];
a voluntary act of God, [63]-[68];
not determined by any inherent necessity, [64];
not conditioned ab extra, [66].
Cudworth on a plastic nature, [222]-[225].
D.
Days of the creative week, [145]-[151].
Defects in nature, supposed, not removed by hypothesis of unconscious intelligence, [232], [233];
this supposition based upon our ignorance of nature as a whole, [233]-[235].
Descartes, his conception of God, [29].
Dissipation of mechanical energy, [120], [121], [207]-[209].
Dualism, Oriental, [23].
Duration not identical with time, [77];
nor with eternity, [77];
a quality of dependent existence, [81];
a fact of consciousness, [82].
E.
Earth, secular cooling of the, [105]-[108];
indications of surface transformations of the, [108], [109].
Earth, the, a school-house for man, [258].
End of moral government, [417]-[419].
Energy, conservation, transformation, and dissipation of, [118], [119];
defined, [194];
distinction between force and energy, [203];
laws of conservation and transformation limited by the law of dissipation, [207]-[209];
cases of transformation, [237];
all the forms of energy are transformations of one Omnipresent force, [237].
Eternity an attribute of God, [77], [83], [84].
Ether, hypothesis of the, [113];
a resisting medium, [114], [115];
absolute continuity of the, [217], [218].
Experience can not attain to a universal truth, [190].
Extension a quality of matter, [81];
not a predicate of space, [79];
a percept of sense, [81].
F.
Faraday on the possible and the impossible, [195];
on action at a distance, [214].
Final purpose of creation revealed in Scriptures, [130]-[133];
not discoverable by science, [234], [245].
Force defined, [203], [236];
the ultimate of all ultimates, according to Spencer, [25];
theory that matter is a phenomenon of force, [123];
the power of God, [123];
distinct from energy, [203];
not inherent in matter, [219], [236];
tendency of modern scientists to hypostatize, [227];
spirit-force the only force, [236], [237], [341];
a metaphysical idea, [340];
the expression of will, [341].
Forces, primary, of nature, [209];
a perpetual stream of power from the Infinite Spirit, [221], [222].
Foreknowledge of God and human freedom, [402]-[405].
Formation implies origination, [97].
Free self-determining power of the will, [380], [387];
arguments against—(1) Metaphysical or causational, [387], [392];
(2) Psychological, [392]-[402];
(3) Theological, [402]-[405];
conceded by Dr. Tyndall, [335].
Freedom of God, absolute, [63].
G.
Galton on the efficacy of prayer, [313].
Geographical conditions, their influence on the character of nations, [258]-[264].
Geology points back to a beginning, [104]-[110].
Geological changes indicate a preparation for man, [254]-[257].
God, omnipotence of, and human freedom, [355]-[359].
God the author and giver of life, [240].
God, the existence of, the fundamental postulate of all philosophy and all religion, [291], [292].
God, the fatherhood of, [359]-[365].
God the first principle and unconditioned cause of all existence, [27];
the content of our conception of, [27];
the idea of, a phenomenon of the universal intelligence of our race, [28];
idea and concept of, [350];
harmony of the Biblical and philosophic conception of, [46], [47];
distinction between the nature and essence of, [62], [63];
not necessarily but freely just and good, [63];
immanence of, in nature, [174], [175], [240], [241].
Government of God, distinction between physical, natural, and moral, [367], [368].
Gravitation—attraction not a universal and necessary attribute of matter, [191], [211]-[213];
must have a cause, [214];
transmitted by the ether, [215];
instantaneous, [215];
cause of, not material, [216];
a derivative force, [221].
Grecian civilization the youth of humanity, [280]-[282].
Grove on causation, [39];
on force, [340].
H.
Hamilton, Sir William, confounds space and extension, [72];
also space and immensity, [73];
confuses the concepts time, duration, and eternity, [76];
on the inconceivability of an absolute commencement, [93].
Harmony between the philosophic conception of force and the religious conception of God, [338]-[343].
Hebrew civilization the childhood of humanity, [278]-[280].
Hedge, Dr., on the immanence of God in nature, [186].
Hegel on Thought as the supreme reality, [25].
Helmholtz denies direct action at a distance, [214].
Herschel, Sir John, his conception of matter, [95], [125], [237];
on force, [39], [341];
on universal gravitation, [191];
on law, [198];
on conservation of energy, [205], [206].
History a revelation of Divine providence, [246];
the goal of, is the perfection of humanity, [248];
the especial field of Divine providence, [253].
Human race commenced its history in the Temperate Zone, [264]-[268];
distribution of the, not governed by the same law as the distribution of plants and animals, [272];
distribution of, indicates a Providential guidance, [273].
Human freedom and Divine omnipotence, [355]-[359];
and Divine prescience, [402]-[405].
Humanity, perfection of, in what does it consist? [248], [249].
I.
Immanence of God in nature, [174], [175], [240], [241];
the doctrine of, not pantheistic, [241], [242].
Immanent attributes of God, [50];
an eternal and necessary in being, [52].
Immensity an attribute of God, [75], [81], [83], [84].
Inertia of matter, [220], [235].
Infinite series a contradiction in adjecto, [90].
Interception of force by matter, [220].
L.
Laplace on the stability of the solar system, [113].
Laurent on Providence, [247].
Law, creation by, [196];
meaning of the term, [197]-[200].
Laycock, Dr., on the law of design, [129];
on life, [192];
on science, [195].
Life, distinction between molecular and individual, [163];
molecular, the result of the immediate presence and agency of God, [239];
the cause, not the consequence of organization, [240].
Love the highest, determining principle of the Divine efficiency, [130], [131].
M.
Mahan, Dr. A., his fatal concession to Hume, [88];
on an infinite series, [88];
rejects the à priori argument for the being of God, [88]-[91].
Mansel on the conceivability of a commencement of existence, [94].
Martineau asserts the coeval and coeternal existence of something objective to God, [67];
if true, would invalidate every proof of the existence of God, [67], [68];
on the separate spheres of religion and science, [296].
Matter a created entity, [95], [125].
Matter, eternity of, affirmed by Martineau, [67];
a fatal admission, which imperils the Theistic argument, [85]-[92].
Matter, theory that, is a phenomenon or a function of force, [123], [124], [228], [236];
a real entity, [235].
Maxwell, Prof., on the nature of matter, [124];
regards matter as a created entity, [125], [126];
rejects the doctrine of action at a distance, [214];
on the origin of motion, [219].
McCosh concedes that space and time are not independent of God, [68];
on proportions of infinite space, [74];
on causation in the will, [399].
Mechanical theory of the origin of things, [299], [300].
Method of the Divine government, [405]-[407];
a probationary economy, [408]-[411];
a moral discipline, [411], [412];
an equitable administration, in which responsibility is graduated on the scale of available light and opportunity, [412]-[416];
secures an infallible and equitable retribution
by connecting character and consequence, [416], [417].
Mill, J. S., on Teleology, [128];
on uniformity of nature, [189].
Mind, stages of development of, in the individual, [276], [277].
Mind the primal source of all being, [38];
the first cause of motion, [236];
the one and only source of power, [237].
Mivart on unconscious intelligence, [226].
Montesquieu, his definition of law, [198].
Moral attributes or perfections of God, [51];
an everlasting voluntary becoming, [52], [63].
Moral government, its grounds, [351]-[365];
its nature, [366]-[371];
its subjective conditions, [371], [404];
its end, [417]-[419].
Moral ideas of the reason identical in all men, [378]-[380].
Motion, origin of, [219].
Motives, moral, do not act causally on the will, [393]-[396];
the so-called strength of motives discussed, [397]-[402].
Müller on Divine love as the highest determining principle of the Divine efficiency, [131].
Murphy, J. J., on unconscious intelligence, [225];
on matter and force, [227]-[229];
his doctrine involves Pantheism, [229], [230].
N.
Natural and moral distinguished, [369]-[371].
Nature, meaning of the term, [193], [325];
course of, [326];
constitution of, [326], [329];
controlled and modified by man, [335], [336];
therefore also controlled by God, [337].
Nebular hypothesis implies a beginning, [110], [111].
Necessitarians, theory of, [394], [395].
Newman, John Henry, his conception of God, [31].
Newton, Sir Isaac, his conception of God, [29];
teaches that God constitutes space and duration, [68];
denies action at a distance, [214];
denies that gravity is inherent in and essential to matter, [211], [213].
Niebuhr on Divine providence, [246].
Nitzsch teaches that God is the cause of space and time, [69].
Norton, Prof., on Atomic Forces, [209];
his doctrine that atomic repulsion is the primary force, [220];
teaches that the Infinite Spirit is the primal source of all force, [221], [222].
O.
Omnipotence of God and human freedom, [355]-[359].
Order of nature, facts concerning the, which are supposed to conflict with the efficacy of prayer, [310].
Order of the universe had a beginning, [98].
Oriental civilization the infancy of humanity, [275].
Origin of things, mechanical theory of the, [299], [300];
vito-dynamical theory of, [299].
Origination and formation, [97].
Owen, Prof. R., on the preparation of the earth for man, [255], [256].
P.
Pantheism, the doctrine of unconscious intelligence ends in, [229], [230].
Perfect personality of God, [51].
Permanence of substance, force, and law, [15].
Permanence of the universe, no à priori ground for belief in the, [100], [188], [189].
Phenomena of the universe in ceaseless change, [14].
Physical and spiritual distinguished, [368].
Physical geography indicates a preparation of the earth for man, [257].
Plastic nature, theory of a, [183], [222]-[235].
Plato taught that a perfect mind is the primal source of all existence, [38].
Porter, Dr., regards space as an entity, [69].
Prayer—have our prayers any influence with the Supreme Power? [292];
importance of this question, [292], [293];
natural to man, [302]-[304];
an essential element of life, [304]-[310];
necessary to the formation of noble character, [306]-[308];
attacks on the efficacy of, from the stand-point of experience, [313]-[321];
from the theoretic stand-point, [321]-[338].
Prayer-gauge, the, not presented in terms of experience, and therefore not capable of experimental application, [317], [318].
Problem, the central, specifically stated,
[21], [22].
Procter on Divine supervision and control, [176].
Providence, statement of the Christian doctrine of, [245], [246];
the course of human history a revelation of, [246], [247];
defined, [252];
in the physical universe, [254];
nature and history the two great factors of Divine providence, [258].
R.
Reality of the external world, [14].
Relation between God and man—(1) contiguity, [351]-[353];
(2) immanency, [353]-[359];
(3) paternity and filiation, [359]-[365].
Religion, the sphere of, [294]-[297];
definition of, by Spencer, [298];
true conception of, [295].
Religious consciousness, the content of, [304], [305];
order of development of, [346]-[349].
Religious feeling, the facts of, as incontestible as the facts of Physics, [296];
statement of the facts of, [302]-[310].
Repulsion the primary force, [220].
Richter on the providence of God in history, [247].
Roman civilization the manhood of the race, [282]-[285].
S.
Schleiermacher on the cause of space and time, [69].
Science and Religion, the apparent antagonism between them, [297], [298].
Science, modern, its metaphysical tendency, [103];
the sphere of science, [294]-[297].
Self, the fundamental reality of, [13].
Solar heat, dissipation of, [116], [117];
must be finally exhausted, [118].
Space—what is space? [69]-[78];
is absolute vacuity, [69], [70];
is an entity, [69];
is a relation, [71]-[75];
confusion of thought in regard to, [71];
confounded with extension, [72]
—by Hamilton, [72], [73]
—by McCosh, [73]
—by Cousin, [74];
confounded with immensity, [74];
the relation of coexistence among extended bodies, [82].
Special providence and the efficacy of prayer, the present issue between science and religion, [291].
Species, the essential element of, a spiritual entity, [164].
Spencer asserts that force is the ultimate of all ultimates, [25];
his definition of law, [198];
admits that will-force symbolizes the cause of all change, [40], [341].
Spinoza, his assertion that all determination is negation, [43].
Spirit-force the only force in the universe, [236].
Stewart, Dugald, on the impossibility of annihilating space, [70];
answer thereto, [71].
Sufficient reason, the law of, [31].
Symbolical Hymn of Creation, [140]-[142].
T.
Tait, Prof., rejects direct action at a distance, [214].
Teleological idea the highest law of the universe, [128]-[130];
not invalidated by the doctrine of evolution, [171].
Temperate Zone, the human race commenced its history in the, [264]-[268];
purely zoological data would lend us to fix that starting-point in the Torrid Zone, [268]-[272];
a providence here revealed, [273], [274].
Temporal character of the universe, [98];
the order of the universe had a beginning, [98];
this has been the common belief of all ages, [99];
all philosophers have recognized a beginning, [101];
modern science sustains this belief, [102], [103];
Geology points back to a beginning, [104]-[110];
astronomical paletiology confirms the law of finite duration, [110]-[118];
Physics especially sustains the belief, [118]-[121].
Thomas Aquinas, his notion of conservation, [177].
Thomson, Sir William, on secular cooling of the earth, [107], [108];
on dissipation of energy, [119], [120];
on the argument from design, [129];
rejects direct action at a distance, [214];
on life, [240].
Tidal friction dissipates mechanical energy, [115].
Time or Succession, what is it? [78];
confounded by most philosophers with duration, [75],
and with eternity, [75];
consequences of this confusion, [76];
answer of McCosh, [78];
of Dr. Porter, [80];
time the measure of finite duration, [83].
Transformation of energy, [208];
illustrations of, [237].
Transitive or relative attributes of God, [50].
Tyndall on impossibilities in nature, [196];
on the certainty of the facts of religious experience, [296];
admits that the great problem of the age is to find a legitimate satisfaction for the religious emotions, [300];
prescribes the conditions under which it must be solved, [301];
admits that religion can not be dislodged from the heart of man, [304];
believes in the existence of God, [312];
his attack on the efficacy of prayer from the stand-point of science, [321]-[338];
does not deny that God may create energy, [332];
admits the interference of personal volition in nature, [332]-[334];
grants that the conception of a universal Father who controls the phenomena of nature is not unscientific, [337];
distinguishes between the force which animates nature and the God who answers prayer, [338]-[340].
U.
Unconditioned Will the principle of all reality, efficiency, and perfection, [34], [41]-[48].
Unconscious intelligence, doctrine of, [225];
impossibility of forming any conception of, [226], [227];
no difficulties relieved by this hypothesis, [232]-[235].
Uniformity of Nature, meaning of the term, [193]-[196], [325]-[330].
Uniformity of the course of nature not an intuitive belief, [99], [188]-[190], [321], [326];
an assumption, [322];
what ground is there for this assumption? [322]-[324].
Unity, demand of the reason for, [23].
Unity of the Cosmos, [15].
Universal beliefs, authority of, [100], [101].
Universal Father controlling nature a scientific conception, [336], [337].
Universe an effect, [21];
had a commencement in time, and will therefore have an end, [98]-[121];
not a conservative but a dissipative system, [118]-[121];
dependent on the Divine conservation every moment, [174]-[177].
V.
Vito-dynamical theory of the origin of things, [299].
Volition, reality of personal, [334].
W.
Wallace on unconscious intelligence, [226];
regards all force as will-force, [39].
Wesley on Divine conservation of the world, [179].
Whedon, Dr., on causation in the will, [390]-[391];
on the so-called strength of motives, [396], [397], [399], [400];
on Divine foreknowledge, [404];
on equation of probational advantages, [415].
Whewell, Prof., on law and cause, [200];
on the origin of force, [341].
Will the fountain-head of all force, [38];
so recognised by scientists, [39], [40];
this doctrine the balancing-point of a moral theism, [37].
Will, the freedom of the, [380]-[387];
direct testimony of consciousness, [381]-[384];
presupposed by the idea of moral obligation, [384], [385];
and by the sense of obligation, [385], [386].
Will the real essence of the soul, [35], [36];
is more than mere power of energy, [35];
the synthesis of reason and power, [197].
Will, the unconditioned, [34];
the absolute first principle, [25];
the Divine will the source of all the forms of force in the universe, [237].
Winchell, Dr., on surface transformations of the earth, [109];
on molar aggregation, [162];
on species, [164];
on the harmony between the Mosaic and geological records, [155].
THE END.
[FOOTNOTES:]
[1] "The Old Faith and the New," vol. i. p. 107.