common usage, and introduce terms, which have no such authority? But the author's censure proceeds further. "The principle of Dr. Campbell, continues he, holds up a purity to be compounded of impurities multiplied. The first time a word is used, by this rule it must be impure. The second, third, and fourth time, it is still impure, though still in a lessening degree. In proportion to the number of its repetitions it grows continually clearer, until by obtruding its pollution on the whole nation, and their best writers for a number of years, it clarifies into a chrystal."
It will not, I hope, be considered disrespectful to the distinguished author of this animadversion, to inquire whether it contains as much of sound argument, as it does of rhetorical vivacity-and further to ask, whether, were it possible for a piece of bad gold to lose a portion of its alloy, or to acquire some degree of purity from every individual, through whose hands it passed, and in this way, eventually to become standard gold, its purity thus acquired, would be "compounded of impurities multiplied?" The rule does indeed imply that he, who first uses a new word, or an old word in a new sense, violates the purity of language; but he does it at his own risk; he is making an experiment. Terms thus introduced, to borrow the expression of Dr. Johnson, "stand as candidates or probationers, and must depend for their adoption, on the suffrages of futurity." The republic of letters many either admit or reject them. It is certainly a bold experiment, which a modest man would be cautious of making.
To put the matter in another, and less favorable point of view, if good right to private property, or even a kingdom, may be acquired by prescription, or a long possession, though such possession commenced in usurpation, why may not a word, originally impure, lose its native contamination by long continued and general use? In fine, the thing implied in Dr. Campbell's rule is no more inconsistent or absurd than that what was once not customary, should by a series of acts become so.
We come now to a question, which no European has occasion to answer; a question, which arises from the peculiar relation, which our country bears to Great Britain. Under reputable use, Campbell comprehends whatever modes of speech are authorized as good, by many, if not the majority of celebrated authors. These authors, for the present, will hardly be looked for in America; or if they should be, it will be in connexion with a much greater number in the land of our forefath
This must be deemed a just and reasonable way of proceeding, until our literature and literary men shall be able to hold an honorable competition with theirs. This would certainly imply, that no word, with the exceptions already made, of such as may be peculiar to our government, religion, etc. should be considered as in good use, which has never been so considered there. But are we to imitate them in their estimate of terms as obsolete? Must we relinquish a word, which having received from the best English authors, we have preserved for a century, because no man in England can recollect the time, when it was there in good use? The dilemma is this, if we retain what she discards, we, in this respect, break off our intercourse with the present literature of England. If we discard, in imitation of her, we equally break communication with her ancient literature. On this subject I do not presume to of fer an opinion.
Academies, their value; inquiry whether a moderate number, well
endowed, is not preferable, ii. 301.
Actions moral, essential difference in, ii. 324, 402. In general readily
perceived, 325.
Agency free, not difficult, in most cases, to conceive how divine in-
fluence may comport with it, i. 154, etc.
Aiar, aiovios, their import, ii. 87, etc.
Amusements, how far justifiable in students, ii. 378.
Antoninus Marcus, his opinions on a divine Providence, i. 148.
Atonement, doctrine of, i. 449. Nothing more common under the
divine government than for one person to be the medium of bene-
fits to another, 450. Men in this world often reduce themselves
to a state from which repentance and reformation can afford no re-
lief; if by transgression men are placed in a condition from which
even repentance can afford no relief, it would be analogous to a
common occurrence, 451. Main point to be established, that
there were serious obstacles to the pardoning of sin merely on re-
pentance, 452. God maintains a government sustained by rewards
and punishments, 453. Consequences of allowing penitence in a
criminal to atone for his crimes, ib. Penitence cannot atone, 454.
Some reasons which rendered an atonement necessary may be
discerned — It is important to the universe that the character of
God as hating sin should be known, 455. Were offenders made
happy on repentance, the obedient and disobedient would be treat-
ed alike, 458. The divine law requires unfailing moral rectitude.
Conformity therefore to this law cannot atone for offences, 459.
If grace is exercised, it must be so as to show the divine hatred of
sin, 466. Jesus Christ has died and endured suffering of which
no account can be given on ordinary principles, 461. The Scrip-
tures represent these sufferings as answering most important pur-
poses in the economy of redemption, 463 et seq. -- Objection, a.
The death of Christ is called a sacrifice for sin in accommodation
to the prejudices of men, 466. b. It is so called in allusion to Jew-
ish sacrifices, 467. c. Other things are also called figuratively
sacrifices Colossians 1: 24, considered, ib. d. We are saved by
the death of Christ, because he died in fulfilling his ministry. e.
Because he died to confirm his doctrine, 468. f. If Christ, then,
innocent, died to procure pardon for sinners, it manifests indiffer-
VOL. II.
62
ence to right and wrong, 470; or varying the objection, every ac-
countable creature should be treated according to his deserts, 473.
g. The doctrine is inconsistent with our best ideas of God's mercy,
474. h. The doctrine would have been revealed in the Jewish
Scriptures, 475. i. Less said of it in the gospels than we should
expect, 476.-Character of Him who made atonement, 478.
Attention, power of. The difference in the success of those who en-
gage in the pursuit of knowledge, to be ascribed to the different
degree in which they possess it, ii. 463. Not the gift of nature,
464. Consequences of neglecting to form habits of, ib. How
they may be formed, and value of certain studies with reference to
this object, 464. Importauce of industry to this end, 466.
Baptized children sustain a peculiar relation to the church, ii. 316.
Buchanan, Dr. testimony to the condition of the Jews in the East,
i. 344.
Character, harmony of, ii. 432.
How best promoted, 433. Whether
the design of our existence can be as well answered by devoting
the mind to one object, as by dividing it anong many, 435. Re-
gard to proprieties of time and place essential to it, 436. Cannot
be perfect without fixed moral principle, 437.
Christ. His character, i. 478. His sufferings the ground of justifica-
tion, ii. 26. See atouement-see Reign, etc. Resurrection of, i.
296. See below.
Christianity, Evidences of, i. 274 et seq. Testimony from pagan
writers to its origin, 275. Obstacles it met with from Jews, 276—
from gentiles, 280.-Direct argument for it. a. Jesus and bis
apostles professed to give the evidence of miracles in proof of their
religion, 289. h. All who received this religion must have believ-
ed that the miracles asserted were, in fact, wrought, 290. c. The
miracles thus pretended to and thus believed were in fact wrought,
291. On this point particular miracles noticed and examined, 293.
Among others Christ's resurrection, 296. A more particular con-
sideration of it, 299. See infra, “Christ's Resurrection.” The pre-
ceding reasoning strengthened by considering, a. What must have
been the character of Christ and his disciples, if his claims were
not well founded, 312, and b. Whether the accounts of them given
by the evangelists corresponded with such a character, (i. e. of
fraudulent men.) The condition of the apostles, on supposition
they testified falsely, 316. Conclusion; the disciples could neither
have deceived others, nor had any inducements to attempt it, 319.
Internal evidence of, briefly stated, ib. et seq. Evidences of, from
prophecy, 325.-Objections against, considered. General remarks,
showing that difficulties might have been expected before hand,
359. a. Its want of clearness, 361. b. Why was it not introduc-
ed earlier, and why is it not now enjoyed by the whole world?
365. c. It has given rise not only to theological disputes, but to
wars and persecutions, all which God must have foreseen, 367. d.
It renders its votaries gloomy, 369.-Superior obligations imposed
by it when compared with Judaism, ii. 253. A wonderful religion,
255. The attempt to prove it not true a daring enterprise, 258.
Importance of the public preaching of it in a national view, and
the protection of it by public enactments urged, 303. Means of
perpetuating it, 309. Such perpetuity promised, 310.
certain conditions, 311. a. That we feel the power of it ourselves,
312. b. That children be taught the Holy Scriptures, 313. C.
That family prayers be maintained and have distinct reference to
children, 315. d. That we show our regard for it by a readiness
to make sacrifices in its support and extension, 317. e. That we
favor the diffusion of knowledge, 320.-Truth of, proved from its
effects, 336. Change effected by it in religious sentiment, 337.
In national customs, 339. In public morals, 340. Its effects in
converting numbers from open vice or religious insensibility, 341.
Importance of this source of proof, 345. The claims of, 399.
Nothing gained by neglecting its evidences, 404.
Classical studies, their value, ii. 392.
Colleges, munificence of Massachusetts to them commended, ii. 302.
Government of them, its object, 388. Importance of a uniform
execution of their laws, ib. Of attention to the morals of their
meinbers, 389. Responsibility of instructors in this respect, 390.
Connexion between good government and good morals, ib. Their
claims on those who have received their advantages, 476.
College life, its dangers, ii. 362. From the opinion that the standard
of morals to students is not the same as to others, ib. From want
of independence, 364. From the use of profane language, 367.
From dissipation, 369. Means of security, a habit of acting from
principle, 369. What is implied in this, 370.
Com:nunion, with God, effects of it on christian character, ii. 133.-
Of saints. Secret and family devotion fitted to prepare us for it, 134.
Tendency of it to diminish fear of death, 135. Seasons of such
communion often attended with comfort and joy, 136. Caution
in speaking of them enjoined, 137.
Conscience, its nature and power, ii. 323 seq. Acknowledged difference
between human actions stated, 324. This difference in general rea-
dily perceived, 325. No man sins through unavoidable ignorance,
326. This moral discernment followed by approval or disappro-
val, and attended, in our case, with pleasure or pain, 326. Instan-
ces of its power, 327 et seq. Conscience and reason will never
die, 333. Hereafter it cannot be silenced, 335.
|