is the head, as our Apostle here admonisheth us. must proceed from faith to faith, Rom. i. 17, that is, from one measure and degree of it unto another; and this being the root, and other graces as it were the branches, if it grow apace, other graces also must hasten and ripen and grow proportionably with it: else thou mayest justly suspect that thy growth is not sound and answerable to that which the Apostle sheweth to be in the mystical body of Christ; which, 126 according to the effectual working in the measure of EVERY part, maketh increase of the body, unto the edifying of itself in love. The time will not permit me to proceed any further, and therefore here I end. the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of his everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight through Jesus Christ; to whom be glory for ever and ever. Amen.
ABRAHAM'S bosom, what it means, 239,
Absolution, admitted in the Church of Eng- land, 99. That absolute forgiveness of sins belongs only to God, formerly al- lowed in the Church of Rome, 100, and taught by the Fathers, 101-105. The priest's part in absolving, only ministerial, 106, 107, 108; one part of this ministry consists in prayer, or intercession, 109, 110. Its efficacy, 112; ancient forms of, 112, 113. These forms not indicative but deprecatory, 113, 114, 115. Early forms for reconciling penitents, 116. The power of loosing as well as binding remaineth stili in the Church, 117. The absolving power in the sacraments, properly God's, 119- also in preaching, 120-123; illustrated by the authority of the Levites, 124. Pe- culiar authority of reconciliation in the Christian priesthood, 125, 126; how li- mited, 128-131. Contrition a necessary condition of it, 132. Equivocation of the Romanists in this subject, 133. The efficacy of the priest's absolution de- pends on the conversion of the penitent, 134-138. Repentance indispensable to forgiveness, 139. Unconditional absolution first used among heretics, 141-144. In what cases penance was anciently relaxed, 145. Danger incurred by them who abuse the power of absolution, 146; au- thority of absolute forgiveness not assumed in the Church of Rome till a late period, 147-150. Absolution, in what sense used in the ancient Irish Church, 561. Adam, opinion of the Fathers concerning
his soul, 254; said to have been raised at the resurrection of Christ, 308 et seqq.; tradition respecting the place of his bu- rial, 310.
Adamantius, freedom of will defined by, 447.
Aidan, Pope, the worship of angels con- demned by, 406.
Adrian, his reverence for Scripture, 522;
labours for the conversion of the heathen, 618; his character, 614. Alexander III., Bull of that Pope, grant- ing the kingdom of Ireland to Henry II., 626.
Alfred, King, his knowledge of Scripture, 523.
Alypius, story of his being miraculously healed, 382.
Amalarius, the first to propound the doc- trine of the corporal presence, in the West, 67. Amphilochius, Bp. of Iconium, speech of his condemning the use of images, 439. Angels, worship of, forbidden as idolatry, 406, 672.
Angeli, fraudulently changed to Anguli, 407.
Anointing for burial, 295.
Antiquity, its opinions not always to be pre- ferred to those of the moderns, 25, 30. Apollo, why called Delius and Pythius, 284.
Apostles, their authority universal, 648. Aquisgran, Council of, 162.
Archbishops, the order existed in Ireland, in early times, 587; elected without the concurrence of the Roman See, 589. Arians, their heresy did not prevent all knowledge of necessary truths, 713. Ark of the Covenant, how a type of Christ, 692.
Armenian Church, prayers for the dead in, 181; confession of the Armenians, what it states respecting our Lord's de- scent into hell, 307. Ascension of Christ, shadowed in the re- moval of the Ark, 691.
Attrition, as taught in the Church of Rome, what it is, 133, 138.
Austin, the monk, British Bishops refuse
Baptism, what it signifies, 357.
Basil, St, said to have freed Cappadocia
Becket, story of the Virgin appearing to to him, 422.
Bishops, mode of their election, in early times, 590, 591.
Bread, Sacramental, what it implies, 661; partaking of it the means of union with Christ, ibid.
Bread and Wine, in the sacrament, how they differ from common bread and wine, 663; not only significant, but exhibitive, of heavenly things, 664. British Churches. See Irish Church. Burial, various kinds of, 276. Buxtorf, oversight of his, 275.
Caerleon, Bp. of, acknowledged by the British Bishops as their superior, 613. Canisius, a dishonest commentary of, 407. Canon; falsification of a canon against the worship or angels, 507; concerning penance, 560.
Cardinals, privilege ascribed to, 423. Carthage, Council of, its canon against Pelagianism, 456.
Cashel, Council of, order taken by it, for introducing the use of the Roman Catho- lic Liturgy throughout Ireland, 549. Catechumens, what required of them by the Church, 703, 706.
Cavaillon, Council of, opinion held there respecting confession, 92.
Cedd, Bp. severity of his life, 575. Charlemagne, condemns the use of images, 443.
Chrism, in baptism, not used by the ancient Irish, 558.
Christ; believed by the Fathers to have descended into the lowermost hell, 256, et seqq. (See Hell.) What meant by his preaching to the spirits in prison, 264, 265; his soul like that of other men, 330; invocation of saints an encroach- ment upon his office of intercessor, 393. Christ the true Head of the Church, 582. His kingdom does not interfere with tem- poral authority, 631; what he performed at his ascension, 693; truly received in the sacrament, 664, but spiritually, 665. In what sense he knew no sin, 719;
knowledge of, the essential foundation, 720.
Church, the, its state at present imperfect, 577, 578; dissensions in, apt to arise when it is at peace externally, 656. Church, of Christ, its incompleteness im- plies an incompleteness in Christ himself, 694; each particular Church owes to it the duty of communion, 695; this duty grievously violated by the Romanists, 696; arrogant assumption of Catholicity by the Church of Rome foreseen, 697; its danger to herself, ib.; the true Ca- tholic Church not dependent upon the Church of Rome, 698; uncharitableness of the contrary assumption, 699; unity of the faith different from political unity, 700; admits variety of perfection, 701, both in practice and knowledge, 702, agreeably to the diversity of judgment and circumstances, 702, does not insist on more than a few credenda and agenda, 703; hence the Christian creeds differ in particulars in different places, though substantially the same, 704. The foun- dation approved by the Church of Rome, essentially that which is agreed upon among all Christians, 706; divers degrees of truth and error may be built on this foundation, 707; hence we are to distin- guish the Catholic verities acknowledged in the Church of Rome from its corrup- tions, 708. Many members of the Romish Church have lived in ignorance of its abuses, 709, but none in ignorance of the principles necessary to salvation, 710. Those doctrines which are truly Catholic have been acknowledged in every Church, 711-713. Errors in a Church do not prevent its communicants from having a knowledge of saving truth, 713. The reformed Church still essentially the same as when it was corrupt, 714. Unity of knowledge required in the members of the Catholic Church, 715; knowledge of essential truths necessary to salvation, 716. Importance of laying a right foun- dation, 717, both in experience and the- ory, 718, 719. Knowledge of Christ the chief foundation, 720, 721, on which the Christian should be built up to perfec- tion, 722.
Church, Protestant, question, Where it was before Luther? answered, 711. Churches; different churches may vary in
some points, and yet concur in essentials, 21. The KowóπLOTα, or things gene- rally believed in all churches, sufficient for salvation, 712.
Churches, British, their separation from the Roman See, 612.
Cluny, monks of, prayed for the reprobate, 219.
Collyridians, why so called, 412.
Colman, Bp. speech respecting Easter, 608. Columbanus; his reply to the offers of Sigebert, 569; rule of his monastery, 574. Commandments, image-worship enjoined upon a shameful perversion of, 434. Communion, received in both kinds by the ancient British, 552, 553.
Condignity, merit of, asserted by the Romish
Church, 475, 476; is by some of that com- munity so explained as to agree with us, 500.
Confession, allowed in the Church of Eng- land, 75; to God alone, sufficient, shewn from Scripture, 76; from the Fathers, 78-81. In what cases it ought to be made to men, 82; who ought to be se- lected for it, 83; public, for what offences enjoined in the primitive Church, 84, 85, 48. Ancient form of Confession canoni- cal, not sacramental, 89. Public Con- fession, forbidden in the East, 87, and in the West, 89. Various opinions on this subject, 92. Yearly Confession to a priest, when and in what sense first en- joined, 96, 97; on what authority the practice of Confession rests, 98, 99. Congruity and Condignity, by whom these terms were invented, 268. Constance, Council of, speech of the Eng- lish Ambassadors at, 628. Constantinople, Council of, decree in, re- specting the sacramental bread, 65. Contrition, distinguished from attrition, 133, 138.
Creed, Articles of the, common agreement of Christians required in, 362.
Apostles', why it omits some arti-
Cycle, difference between the Alexandrian and that of Sulpicius Severus, 600.
Damascenus, John, founder of school di- vinity in the Greek Church, 65. Deacons, the reconciliation of penitents performed by, in early times, 116. Dead, why not permitted to hold commu- nion with the living, 162; whether they are acquainted with the concerns of the living, much controverted in former times, 386.
Dead, Prayer for the, had anciently no re- lation to belief in purgatory, 168; that it related to those who were gone to their final rest, shewn from ancient authors, 169, 170, from the primitive liturgies, 170-172, and from ancient funeral ora- tions, 172, 173. The same proved from the practice of later times, 174, 176, and from the design of the ancient forms, 177-183. Prayers and offices for the dead referred to the resurrection and last judgment, 184-191; this shewn by ex- amples, 192, 193, some of them used in the Romish Church, 195, 196. Per- plexity of the doctors of that Church in their attempts to reconcile these prayers with the doctrine of purgatory, 196, 197, 198. Opinions of the Fathers respecting the state of departed souls, 198-203, of Suarez and others of later date, 204, 205. Origin of the opinion that the souls of the dead do not enter upon their con- dition of happiness or misery till after the resurrection, 205, 206; controversies re- specting it, 207, 208. Intercession for the dead supposed to be a means of aug- menting the happiness of the saints and mitigating the torments of the condemned, 210, 211. Stories of the benefit which infidels and idolaters are said to have re- ceived from, 213-216. Mischievous effects of this notion, 217. Origin of the service for All Souls' Day, 218. Ob- jection that prayers do not profit the dead, how answered, 220-226. That the intention of the ancient Church in praying for the dead differed from that of the Roman Catholics, shewn, 220-229. It appears from the arguments of Epi- phanius on this subject, against Aerius, that he knew nothing of purgatory, 230. The Romish Church holds the opinions of Aerius, on this point, 232; on what
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