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sentiment; it has its root in the truth of things; The
Church of it is an effluence from Him, Who Himself is Christ, revealed as Love, in the person of Jesus Christ, the the fact
pand proexpress Image of Divine Holiness, the Channel of mise of Divine Grace, the Author and Example of all true dwelling self-sacrifice. “They who would deprive mankind necessarily
th, Eternal. of Him, would tear out the corner-stone of the noblest edifice of humanity."? But this they can never do. And in the darkest hour of human degradation and depression, the word of promise standeth sure, having this seal: “It is I, be not afraid :” “Lo! I am with you alway, even unto the end of the world.”3 Amen.
* Luthardt, Apolog., p. 297: “ As little as mankind will ever be without religion, so little will they ever be without Christ-an historical, not a mythical Christ-an individual, not a mere symbol. Christ remains to us, as the highest we know and are capable of imagining within the sphere of religion—as He without whose presence in the mind perfect piety is impossible.”—Strauss, Soliloquies, 67 (quoted by Dean Stanley, Sermons, p. 111). See Mr. Hutton, Essays, I. 278.
2 Matt, xiv. 27, xxviii. 20. So Luther had good reason to liken the Church of Christ to the amaranth, which neither withers nor decays. “Sprinkled,” he said, “ with water, it becomes fresh and green once more, as if raised and wakened from the dead. Even so is the Church by God raised and wakened as out of the grave. For though temporal empires, principalities, and kingdoms have their changingsmand, like flowers, soon fall and fade away—this Kingdom, so deeply rooted, by no power can be destroyed or wasted, but remains eternally.”— Table-Talk, 172, ed. Bohn. “Wherefore, being Christ doth promise His Presence unto the Church even unto the end of the world ; He doth thereby assure us of the existence of the Church until that time, of which His Presence is the cause.”—Pearson, on the Creed, Art. ix.
ADMINISTRATION, Divine, harmony
Christianity, 82, 377.
due to the principles of the Re-
ground of argument, 212.
anity, 280; its present position,
logical spirit, 299.
cluding declaration, 332.
as evidential, 139.
Becket habitually performed harvest
Scripture and Creeds, 31.
by royal mandate, 285; their
beneficial influence, 283, 288.
testantism lies equally against
its doctrine of Absorption, 30.
Condorcet, 71; his views on civi-
sionary religion, 29, 363; extin-
asticism, 297, 298.
Calvin, his doctrine of personal
Catholicism, Medieval, its declen-
Church, 281; mode of conversion, Causes distinguished from occasions
of events, 134.
Chivalry, its relation to Medieval | answers to the whole nature of
Christianity, 311; its origin, ib. man, 149; difference of Ancient
Classicism, its effects on Christianity,
most civilized regions, 3 ; a factor Communism, early view of, in the
ib. ; rests on authority, 43; really
istic theory of, 46.
species of Revelation, 217.
intellectual advance, 146, 147; Duration a relative idea, 23.
EASTERN CHURCH, its failings, 170; HEGELIANISM, its essence, 353.
its subordination to the Greek History sometimes confounded with
Hospitals, a Christian institution,
Humanists at the Reformation, 347;
the view of Laws of Nature,
IDEAs gain credence from repetition,
Induction not excluded by theo-
partial knowledge, 20; nature Inquisition, The, how a means to
Instincts, existence and testimony
of, 82, 85; imply design, 84.
Investiture, Right of, 315.
JUSTIFICATION by Faith only, Lu-
ther's view of, 327; its relation
to the Reformation, 328.
Kant, on design in Nature, 23.
Kepler, his view of planetary spirits,
Knowledge being positive, finite in
Las Casas, his devoted life, 366.
with a theory of Existence, 103;
Christianity, 261; inadequate, 262. views as to their nature, 118; not
by some held to be the term of
with the final Christianization of 93.