Saints, invocation of, why excluded, 362;
not sanctioned by Scripture, 363, 364, nor
by the early Fathers, 365-369; doubtful
beginnings of the practice, 372; reason
why it could not be universal, 373-375.
Veneration for the Martyrs encreased by
their supposed appearances at the places
of their memorials, 376, and the mira-
culous cures said to be wrought by them,
382, 383; only temporal blessings at first
supposed to be obtained by their inter-
cession, 384; the practice, among the
early Christians, of recommending them-
selves to the prayers of the saints, fell
short of the modern practice of invocation,
385; in what particulars, enumerated,
385 403. Invocation of any but God
inconsistent with the design of prayer, as
stated by the fathers, 404; condemned as
idolatry, by Pope Adrian, 406; by the
Fathers, 409-411. Abuse of the hyper-
dulia or worship of the Virgin, 412.
Schism, its effect upon the schismatic, 657.
Schisms, ancient, small in comparison of
that made by the Romanists, 696.
Schoolmen, opinions of, respecting absolu-
tion, 131, 148.

Scriptures, not refused to the laity, in the
early ages, 9; their testimony to be pre-
ferred to that of the Fathers, 10, 11; bold-
ness of the Romanists in appealing to them,
28; their authority may not be transferred
to tradition, 31, 32; their sufficiency as-
serted by the Fathers, 32-38; by what
steps they came to be denied to the laity,
39,40; much studied in the British Islands,
522, et seqq.

Sedulius, Cœlius, uncertain who he was,
555.

Separatists, their errors, 696.

Septuagint, anciently preferred to the Vul-
gate by the British, 525.

Serenus, Bp. of Marseilles, images destroyed
by, 442.

Sheol, xw, meaning of that word, 275, 276,

278, 280, et seqq.

Sixtus IV., indulgence granted by to those
who prayed to the Virgin, 423.
Smyrna, testimony of the Church of, re-
specting prayer, 369.

Solemnities, means of preventing the Church
from falling into ignorance of necessary
principles, 710.

"Sorrows of death," meaning of the phrase,

287.

Soul, in Scripture, sometimes put for the
body, 289.

of Christ, in all points like that of other
men, 330.

Spirits, of the Martyrs, controversy respect-
ing, 376-379.

Supremacy of the Pope-see Pope.

Targum, 282.

Toledo, third Council of, form of absolving
penitents laid down in, 116.

fourth Council of, what it declares
respecting Baptism, 357.

Testament, what signified by the words,
"This cup is the New Testament," &c.
53, 54.

Thecla, St, prayer of hers for the soul of a
dead person, 215; miracles attributed to
her, 381, 382.

Theodore, Abp. of Canterbury, his Peni-
tential, 93, 197.

Traditions, what kind of, received by Pro-
testant Churches, 31; forbidden to be
received as of divine authority, 32-36;
their first reception among Christians, 36;
agreement between the Roman Catholics
and some ancient heretics, in regard to,
37; promoted by the monks of the middle
ages,
38.

Trajan, said to have been delivered from
hell by the prayers of Pope Gregory,
213.

Transubstantiation, 13-17; the real ques-
tion in regard to it, is, whether bread be
turned into Christ's body, 42; at what
moment the change of the elements is said
to take place, 52; does not appear to have
been known in the ancient British Church,
554-558. Transubstantiation, a kind of
generation of Christ, 709.

Trent, Council of, 17, 75, 99, 133, 287, 706;
its catechism enjoins the worship of images,
431. See Sacrament.

Union with Christ, consists in having the
same spirit, 666.

Unity, Christian, its importance, 658; com-
munion with Christ the foundation of it,
660; distinguished from an union of policy,
700; refers only to the foundation, 701,
and admits great variety in the superstruc-
ture, 702, 703.

Wicked, the, do not really partake of Christ
in the Sacrament, 48, 49.

Wilfrid, his speech respecting the observ-
ance of Easter, 609; chosen Archbishop
of York, 610.

Will, freedom of, not denied by Protestants,
445, but understood by them in a limited
sense, 447. Works proceeding from an
evil will cannot be good, 448-450. The
natural will cannot choose good, 453;
Pelagius first advanced the contrary, 454;
evasive senses in which he understood the
term Grace, refuted, 455-461. Notions

of Vitalis respecting the will, 463, 464;
of the Semi-Pelagians, 465. Freedom, in
the Pelagian sense, anciently condemned
by the see of Rome, 468, 469.
Works, cannot deserve eternal life of con-
dignity, 501. See Merit.

of the heathen, by what means
vitiated, 449, et seqq.

Zoroaster, fiction of his return to life after
being slain, 317.

ACACIUS, 58.

Adamnanus, 550, 604, 605.
Elfrick, 70, 75.

Elius Lampridius, 437.

Aerius, the heretic, objected, against the
Church, the unprofitableness of prayer
for the dead, 221.
Agapetus, 489.
Agobardus, 443, 444.

Alcuin, his opinion respecting confession,
92; prayers for the dead compiled by
him, 180, 185.

293, 559.

Alexander of Hales, 62, 110; remark by
him on forms of absolution, 115; his
plea for saint-worship, 395.
Allen, 620.

Altissiodorensis, 391.

Ambrose, St, ascribes the office of for-
giving sins to Christ alone, 105; the
ministry of it to the priest, 107, 108; his
conduct respecting confession, 111;
teaches the conditional nature of ab-
solution, 132; his opinion of the state
of the soul immediately after death, 154,
203; his language inconsistent with the
belief of purgatory, 172, 173; prayer for
the dead by him, 184; explains the
phrase "Abraham's bosom," 246; asserts
that our Lord descended into the place
of torment, 257, to give liberty to them
that were there, 304; believed that Job
rose from the dead with our Lord, 308;
condemns the use of images, 437, 438;
rejects the doctrine of merit, 480,
34, 49, 103, 116, 146, 260,
310, 347, 358, 393, 397, 405, 411, 478.
Ambrosius Ansbertus, 491.
Anastasius Sinaita, directions by him re-
specting penance, 117; allows the priest's
forgiveness to be ministerial only, 118;
opinion concerning the state of souls be-
fore the coming of Christ, 253; concern-
ing the appearances of departed saints,
378.

Anastasius Sinaita, 205, 237, 266, 490.
Andradius, 265; on the meaning of the word
"Hell," 287.

Andrew, Abp. of Cæsarea, opinion of the
Greek Church respecting the separate
state of souls, ascribed to, 208.
Andrew, Bp. of Crete, his opinion respect-
ing the soul's descent into Hades, 333.
Anselm, 147, 429; taught that none can be
saved by his own merits, 493, 494, 587.
Anthony, St, 39; preached against human
merit, 484.

Apollodorus, 324.

Aquinas, opinion respecting the necessity
of confession, 96; his treatise of the form
of absolution, 113; among those who
first brought the doctrine of purgatory
into general esteem, 166; on what he
grounds the profitableness of prayer for
the dead, 231.

, 216, 217, 360, 432, 474.
Arator, effect of Christ's appearance in hell,
described by, 258, 302.
Ardens, Radulphus, 147.
Arnaldus Bonævallensis, 258.
Arnobius, 6.

Arundel, Abp. 430.
Asser Menevensis, 536.

Athanasius, asserts the sufficiency of Scrip-
ture, 34; ascribes forgiveness of sins to
God alone, 103; opinion respecting the
state of souls, 154; explains why our
Lord did not see corruption, 297; infers
the divinity of Christ from our being
directed to pray to him, 371; worship of
creatures condemned by him, 410, 411.
44, 166, 254, 311, 356, 378.
Augustine, his method of controversy with
the Donatists and Pelagians, 10, 11;
asserts the sufficiency of Scripture, 35;
in what sense he understood the eating of
Christ's body, 45; distinguished between
eating really and sacramentally, 48, 49;
understood the body of Christ to be spi-
ritually present in the Sacrament, 58;

requires public confession for notorious
offences, 84, 85; defines the respective
offices of the Holy Ghost and the mi-
nister in forgiving sins, 107; ascribes the
sacramental power in baptism to God
alone, 119; power of absolution limited
by, 130, 134; reproves its abuse, 142;
teaches in what cases penance may be
relaxed, 145; opinion respecting the
"fire" which is to "" try men's works,"
159; on intercession for the dead, 176,
178, on the state of the soul between
death and the resurrection, 199, 200;
the meaning of " Abraham's bosom" ex-
plained by him, 243, 244; opinion of the
effect of Christ's descent into hell, 258;
denies the term "hell" to be applicable
to the abode of righteous souls, 271, uses
it as a synonyme for the grave, 295;
replies to the question, whether all men,
or the wicked only, go down to hell, 329;
how he illustrates our delivery thence by
Christ, 359; judicious observations by,
respecting dreams and visions, 379, 380;
says, the dead do not know what concerns
the living, 386, 387; teaches that inter-
cession is the prerogrative of Christ alone,
393; condemns the invocation of saints
and angels, 411, and the worship of
images, 438; asserts the freedom of the
will, 447; denies that works not done
in faith can be truly good, 450; refutes
the Pelagian notions concerning grace,
455, 456, 457, 458, 459; controversy with
Vitales, 463, 464; with the Semi-Pela-
gians, 466; teaches that we may regard
God as our debtor, not in consequence of
our merits, but of his promise, 485, 486.
Augustine, 15, 20, 25, 27, 54, 64, 108, 109,
123, 217, 239, 291, 298, 308, 353, 374,
383, 384, 403, 405, 441, 472, 479, 495,
496, 531, 575, 675.

Azorius, 232, 403, 433.

Bangor, monks of, their laborious life, 573.
Bannes, Dominicus, 28, 684.
Baronius, 596, 597, 672, 684.
Basil, St, asserts the sufficiency of Scripture,
34, 39; his opinion of oral confession, 80,
83; limits the priest's absolution, 130;
his definition of prayer, 404.

42, 110, 170, 248, 302, 480.
Basil of Seleucia, 215, 277, 349, 351, 381.
Bede, his sentiments respecting confession,

92, and absolution, 104; his testimony

regarding prayers for the dead, incon-
sistent with a belief in purgatory, 174.
Bede, 245, 264, 293, 490, 522, 524, 544, 552,
553, 560, 567, 570, 573, 601, 604, 605,
608, 612, 614, 615, 619.
Begging of monks, reproved, 571.
Bellarmine, endeavours to reconcile the
ancient mode of praying for the dead
with the doctrine of purgatory, 184, 185,
187; opinion of, respecting the souls of
the fathers, 240. Instance of his unfair-
ness in controversy, 290, 292; reason as-
signed by, why the invocation of saints
is not commanded in the Old Testament,
363.

7, 24, 51, 165, 266, 281, 289,
361, 371, 372, 375, 376, 402, 412, 475,
541, 542, 673, 681.
Benefices, an ancient abuse relative to, 566.
Bernard, 472, 474, 478, 548, 558, 588.
Bernard of Clairval, teaches that salvation
is not of merit but of the divine mercy,
496.

Bernardinus de Busti, 428.

Bernardinus de Senis, his extravagant spe-
culations respecting the Virgin, 428.
Bernardus Morlanensis, 495.
Berengarius, 63.

Bertram, (or Ratrannus), opinions of this
writer, concerning the Eucharist, 17, 18,
69; employed to write on that subject,
68.

Biel, Gabriel, 149, 388, 391, 395.
Binius, a canon corrupted by, 469.
Bishop, Dr, his censure of a Protestant
opinion refuted, 336.

Bonaventure, 115; prayers composed by,
for the worship of the Virgin Mary, 424,

et seqq.

Boniface, Abp. of Mentz, 524.

Boniface, election of an archbishop de-
scribed by, 589.

Boverius, 430.

Bradwardine, complains of the prevalence

of Pelagianism, 471; opposes the doc-
trine of human merit, 498.
Brampton, John, 626.

Brendan, St, strange narrations in the ac-
count of his life, 543.

British Islands, celebrated in early times
for the knowledge of Scripture, 523, 524.
Broughton, 337.

Cabasilas, Nicolaus, 181.
Cæsarius, 258, 302, 538.