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based on

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.

INDEX

ADMINISTRATION, Divine, harmony

of, 127.
Admiration has a personal basis,

232.
Altruism not incompatible with

Christianity, 82, 377.
Anabaptists, their fanaticism not

due to the principles of the Re-

formation, 329.
Analogy of Nature, a theological

ground of argument, 212.
Antiquity no actual test of truth,

28.
Arabians, their services to physical

science, 350.
Aristotle, his medieval reputation,

247.
Art, its early relation to Christi-

anity, 280; its present position,

348.
Asceticism not essential to the theo-

logical spirit, 299.
Asylum, privilege of, 289.
Augsburg, Confession of, its con-

cluding declaration, 332.
Augustine, s., his view of miracles

as evidential, 139.

Becket habitually performed harvest

work, 300.
Belief, Christian, standard of, in

Scripture and Creeds, 31.
Biography, Religious, importance of,

228.
Bishops, popular election of, 280 ;

by royal mandate, 285; their

beneficial influence, 283, 288.
Bossuet, his argument against Pro-

testantism lies equally against

Christianity, 11.
Brahmanism, stationary, 26, 27, 29;

its doctrine of Absorption, 30.
Buckle, Henry T., his obligations to

Condorcet, 71; his views on civi-
lization, 146; on theology, 208 ;
confounds asceticism with self-

restraint, 299.
Buddhism, 26, 27; once a mis-

sionary religion, 29, 363; extin-
guished caste, 30; favours Mon-

asticism, 297, 298.
Butler, Archer, on doctrinal develop-

ment, 45.
Butler, Bishop, 14, 20, 188, 212,

219.

B.

356.

Calvin, his doctrine of personal
Bacon, Lord, on religious contro assurance, 331.
versy, 11; his view of missions, Casuistry, its moral value, 166.

Catholicism, Medieval, its declen-
Barbarians readily admitted by the sion, 326.

Church, 281; mode of conversion, Causes distinguished from occasions
286; its true causes, 288.

of events, 134.
Barbaric Codes, show the influence | Chance equivalent to ignorance of
of Christianity, 284.

design, 77.

131.

Chivalry, its relation to Medieval | answers to the whole nature of

Christianity, 311; its origin, ib. man, 149; difference of Ancient
Christ, Jesus, perennial influence of and Modern, 148.
His example, 35, 334.

Classicism, its effects on Christianity,
Christianity, most vigorous in the 346, 348.

most civilized regions, 3 ; a factor Communism, early view of, in the
in civilization ; 8, 152, 308; a Church, 187.
fact of long standing, 9 ; its dura Confucius, his view of Providence,
bility ascertainable, 23; its anti 125; of religion, 178, 257.
quity, 28; an historical and docu Consciousness, testimony of, analo-
mentary religion, 34, 64, 212; | gous to perception, 106.
the religion of progress, 51, 220; Constantine established Christianity,
its perpetuity a doctrinal tenet, 277; its consequences, 278.
52, 56, 57, 264, 379 ; its assumed Controversy a sign of religious acti-
failure, 58; as being a phase of vity, 11.
religion, 60; not a necessary Conversion, power of, an element
result only of antecedents, 144, in religious vitality, 26, 253,
180; its progress, how far super 362; essential to Christianity,
natural, 145, 265; natural, 162; 363.'
limited, 169, 171 ; in advance of, Creeds, how connected with Scrip-
yet co-existent with, civilization, ture, 37, 38; independent form
172, 242; importance of its ideal of, 358,
standard, 173; did not originate Cromwell, Oliver, cause of his death,
in a moral protest, 169; not
eclectic, 177; is not a new code of Crusades, The, criticisms of, 304 ;
morals, 257; has not declined in really defensive, ib. ; their services
moral effect, 175; its part in ad to civilization, 305; their spiritual
vancing morals, 170, 176; its import, 306 ; exhibit the heroic
slow progress not due to feeble type of Christianity, 307; later
ness, 188, 373; has survived Crusades, 315.
changes of opinion, 203; theories | Cycles, theory of, in history, 131.
of its origin, 261, 275; true
causes of its success, 262, 266,

D.
268, 273; its moral power, 269,
272, 276; its services wrongly DEDUCTION, its character as an in-
attributed to positive institutions, strument of proof, 215, 216.
274; founded on a sense of sin, Design, Argument from, not identical
276; its early influence on litera with order, 22.
ture, 281; intellectual services in Development, Theory of, its. influ-
Middle Ages, 193; its politi ence on the perpetuity of Christian
cal affinities, 359; whether demo doctrine, 42; dubiously admitted,
cratic, 360; internal evidence of

ib. ; rests on authority, 43; really
its permanence, 375, 376; its an historical process, 44; Rational-
benevolence, 378.

istic theory of, 46.
Christians, moral excellence of the Discovery in Natural Science a
first, 263.

species of Revelation, 217.
Church, The, temporal supremacy Distance of time necessary to clear
of, 185.

judgment, 9.
Circumstances, their coincidence ad-| Dominicans, their humane efforts,
mits of no law, 129.

366.
Civilization, multiform, not a mere Durability, test of, in religions, 26.

intellectual advance, 146, 147; Duration a relative idea, 23.

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EASTERN CHURCH, its failings, 170; HEGELIANISM, its essence, 353.

its subordination to the Greek History sometimes confounded with
Emperors, 285; its Monachism, biography, 135.
298; its future, 372.

Hospitals, a Christian institution,
Effectual Call, sense of, in theology, 271.
101.

Humanists at the Reformation, 347;
Epicureanism, modern, traceable in their servility, 354.

the view of Laws of Nature,

115.
Erasmus, his complaints, 346.
Error, slow extension of, 15.

IDEAs gain credence from repetition,
Establishments, Church, usefulness 161.
of, 357, 358.

Induction not excluded by theo-
Evangelical Preparation, truth and logy, 208; unknown to antiquity,
importance of, 144.

351.
Evil, existence of, explained by Infanticide, a Pagan custom, 271.

partial knowledge, 20; nature Inquisition, The, how a means to
of moral and physical, 245; mode I toleration of opinion, 139.
of its extinction, 246.

Instincts, existence and testimony

of, 82, 85; imply design, 84.
F.

Investiture, Right of, 315.
Faith the basis of all scientific

acquirement, 240.
Fatalism contradicted by conscious-

JUSTIFICATION by Faith only, Lu-
ness, 102.

ther's view of, 327; its relation
Feudalism, its relation to Medieval
Christianity, 309; its origin, 310.

to the Reformation, 328.
Final Causes, fallacy of assuming,

19, 21.
Free Will, in what respects a theo-
logical tenet, 79; compatible with

Kant, on design in Nature, 23.
physical uniformity, 80.

Kepler, his view of planetary spirits,
French Revolution, its intolerance,

136.
344.

Knowledge being positive, finite in
Froude, J. A., his view of Calvinism,

character, 249.
80; of General Laws, 136.

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Las Casas, his devoted life, 366.
GENERAL Laws, personification of, Laws of Nature, wrongly identified
by recent writers, 136

with a theory of Existence, 103;
Gibbon, his view of the success of meaning of General Laws, 115;

Christianity, 261; inadequate, 262. views as to their nature, 118; not
Gladiatorial shows, extinguished by yet proved to be universal, 120;
Christianity, 271.

by some held to be the term of
Greek nature controversial, 169. knowledge, 122.
Gregory the Great, synchronizes | Leibnitz, his theory of Parallelism,

with the final Christianization of 93.
Europe, 284; his view of Purga Love to God, an essentially Christian
tory, 319.

precept, 165.

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