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INDEX OF SUBJECTS.

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Baptism, Art. XXVII. 612-676. Difference
of opinion as to whether regeneration is
the grace of baptism, never separated
from it unless in case of impenitent reci-
pients...a difference not wholly owing to
different views of predestination, 612,
613. Baptism an embracing the service
of God; natural expectation therefore
that He would furnish us with strength
for it-Covenant of grace made by God,
in Christ, with man-terms given us-
baptism formal act of admission into
covenant...and the engrafting also into
the Church: 613, 614. Baptism gua-
rantees a spiritual change, but a moral
change must be the result of the soul's
profiting by the spiritual change-
Hooker, Waterland, Bethell, (note)—
Term Baptismal Regeneration' war-
ranted-yet baptized persons may be
practically unregenerate-Absence of
practical results accounted for: 615-17
(and 620). Relative holiness of baptized
persons, even when not personally sanc-
tified, 617, 618. Different cases of adult
(618) and infant recipients, 618-620.

Scriptural evidence for truth of doc-
trine, as here defined, of Baptism, 621-
641. Light on the subject from old
Testament, and Jewish rites and lan-
guage-Circumcision-Baptism of pros-
elytes-types of baptism: 621-623.
Baptism considered as admitting us to
a covenant-difference between Mosaic
covenant of works and Christian cove-
nant of grace-Questions and answers
at baptism-Promises made therein by
God: 623-628. Baptism considered as
admitting to the Church, which is the
Body of Christ, the Family of God, the
Kingdom of Heaven, the Temple of the

Holy Ghost, 628-632. Regeneration,
the special grace of Baptism...identified
with conversion or renovation among
the Zuinglians and Calvinists, still
more among the Arminians...conse-
quently denied by them to exist except
in such as have attained to a state of
true sanctification...A figurative term...
has been variously applied in various
languages...glowing language of the
fathers might make it easy to suppose
regeneration certainly involved sancti-
fication of heart-Schoolmen followed
their language to its consequences-
Original signification of 'regeneration'
thus became augmented-Regenera-
tion, twofold signification of, as used
either of the time of bestowal of new-
creating grace, or of the time of hearty
reception of it-Scripture passages
seeming to differ thus reconciled: 632-
636. Objections considered (and an-
swered) drawn from hypothesis of re-
generation being equivalent to moral
change...from high Calvinistic views
of irresistibility and indefectibility of
grace...from alleged undue substitution
of baptism for faith...from supposed
inconsistency of any grace before bap-
tism with gift of regeneration in bap-
tism...from disparagement of outward
ordinances Difficulty from difference
of result of gift of God's Spirit in Bap-
tism, best acknowledged insoluble by
us; not solved in Scripture: 636-641.

General view of Baptismal Regenera-
tion held by the Fathers; that conver-
sion of heart did not accompany bap-
tism when unworthily received or not
duly profited by, but that remission of
sins and the grace of the Spirit were
promised to accompany baptism, and
that that grace, if yielded to and cul-
tivated, would regenerate the soul;
hence they assigned the name of rege-
neration to that Sacrament, and some-
times spoke as if regeneration were
tied to it, yet when explaining them-
selves accurately showed that they did
not hold that the Sacrament worked
ex opere operato: Quotations, &c. in
proof, from Apostolic fathers down to
Augustine-difference between him and

Calvin: 641-654. Council of Trent-
Luther; Zuingle; Calvin :-English
Reformers-Cranmer and Ridley-For-
mularies and views of the Church of
England-Anglican Baptismal Services
formed on the Lutheran model : 655-671.

Infant Baptism (subject partly anti-
cipated) arguments for, from Scripture
and from Jewish analogies: 671-674.
Evidence from fathers, giving every
reason to believe it practised from the
very first, 674-676. See Sacraments,
Sin, Original, &c.

Both Kinds, Art. xxx. p. 732. No pa-
tristic authority for withdrawing the
cup from the laity; this acknowledged
by the more candid Roman Catholics-
express patristic testimony, and lan-
guage of ancient liturgies, show that in
the early ages both elements were ad-
ministered alike to clergy and laity,
and ministered separately, not by dip.
ping the bread in the cup, a custom
introduced by superstition, and still
continuing in the Eastern Churches-
Withholding of the cup connected with
transubstantiation...greatly complained
of by early Reformers...established by
Council of Constance, and Council of
Trent rejected by all Reformed
Churches: 732-734. Scriptural proof
of the doctrine of this Art.-Serious
question as to the validity of the muti-
lated Sacrament; though receivers in
faith and ignorance may receive the
full blessing: 734-736.

...

Calvinism, the five points of, see Predesti-
nation, 394, n.

Canon of Scripture, see Scriptures Holy,
146, &c.

Canonization Romish, see Purgatory, 536.
Capital Punishments, see Civil Magis-
trates, 825.

Church, the (Art. XIX. 444), distinct
definition of, especially called for at the
Reformation, 444, (450, 451). Church,
how described and spoken of by the
Fathers, 444-448 their statements
mostly not logically definitive, but prac-
tical and devotional, 448. Church not
exactly defined, though distinguished
by titles, in the Creeds, 448, 449...
called Catholic in all the Creeds, and
throughout the writings of the Fathers
-probable origin and subsequent usage
of the term, 449. Catholicity perilled
by schism between Eastern and Western
Churches, and yet more by gradual
corruption in Western Church, 449,
450. Difficulties attendant on separa-
tion of foreign Reformers from Church
of Rome; the part of our own Reform-
ers less difficult: 450. Church, defi-
nitions of, by foreign and English Re-
formers-Our Art. XIX. confined to
consideration of the visible Church-no

special allusion in our formularies to dis-
tinction of visible and invisible Church;
451-454. Church of Rome in grievous
error, yet still a (corrupt indeed) branch
of the Universal Church of Christ-
Views of Reformers on this subject:
454-458. Scriptural meaning of Church
investigated, 458-460. Scriptural proof
of statements of Art. XIX., that the
Church is a visible body of believers
(this not inconsistent with belief of
existence of the invisible Church)...that
in it the pure Word of God is held and
preached...and the Sacraments duly
ministered according to Christ's ordi-
nance: 460-465. A ministry included
in the definition of this Art., (see Art.
XXXIII.) 466, 467. What defective-
ness in ordination, &c., is destructive
of Church-existence in other commu-
nions, not decided by the English
Church, 467. Errors of Church of
Rome; novelties and heterodoxies in
the Creed of Pope Pius IV., or of the
Council of Trent, 467, 468.
Church, authority of the, Art. XX. 469.
Disputes concerning first clause of this
Art.-one portion however of it ex-
pressed, Art. XXXIV., the other vir-
tually contained in latter part of this:
469, 470, (473). Church-Authority,
views of the Fathers respecting...of the
Reformers in general...of the English
Reformers: 470-473. Scriptural proof
that the Church is a witness and keeper
of Holy Writ, 474...has power to decree
rites and ceremonies, 475, 476...has
authority in controversies of faith, 476-
478. Such authority, however, judicial,
not legislative-Limitations assigned to
it in the Art.: 478-480. Private Judg
ment, rightly understood, not interfered
with by this Art. 480, n.

Civil Magistrates, Art. XXXVII., 786.
Supremacy of the Crown, 786-802.
The proper relation between the civil
and ecclesiastical powers in a Christian
commonwealth, a most difficult ques-
tion-Direct antagonism for the first
three hundred years between the Church
and the world-Christians from the
first obedient subjects in things com-
patible with religion, but kept aloof, as
far as possible, from heathenism: 786,
787. Revolution produced by acces
sion and conversion of Constantine, and
his removal of seat of empire to Byzan-
tium-Constantine, though unable to
assume a sacerdotal function in the Chris-
tian Church (as heathen Emperors had
done in heathen Rome) yet claims a pecu
liar supremacy in it-Henceforward the
Church, though never endowed by the
State, yet receives protection for its
revenues-Christian princes ever con.
sidered themselves its protectors, and in

some sense its governors-Clerical rights
-Imperial exercise of power in Eccle-
siastical matters, and influence in the
Church...greater in the East, because
there was the seat of government; con-
sequent degeneracy (there is little doubt)
of Eastern Church: 787-789. Different
state of things in the West, especially
from absence of seat of government-
Power of the clergy from their position,
rights, &c.-Churchmen of the fourth
century opposed the only available bar.
rier to imperial tyranny-The Church
subsequently the one great antagonist
of feudal oppression : 789-791. Bishop
of Rome, from the earliest times the
most important prelate in the West...
derived additional importance from
many causes ... the most important
person in the city on the absence of the
Emperor-By degrees primacy became
supremacy-Rome the civil centre of
Europe, the ecclesiastical centre of
Christian Europe-Power of the Pope
a happy counterpoise to that of sove-
reigns; the Church as an united body
disposed to look to one visible head-
Evil consequences of this, yet not all evil

-Papal authority, not merely spiritual,
but political; becomes an intolerable
tyranny-grievances felt by bishops,
and still more by kings: 791, 792.

The Reformation a reaction from this
state of things, as well as a throwing off
corruptions of faith...viewed by differ-
ent persons according to their respective
feelings and interests.-Proceedings of,
and under, Henry VIII.—‘Head of the
Church' ascribed to him as a title-Op-
position to such ascription-contest and
different opinions as to meaning of the
term-Cranmer's exposition of it-The
title offensive to many...after abolition
by Mary not restored by Elizabeth-

Government' thenceforward substi-
tuted for Headship'-Authorized for-
mularies (especially this Art.) of Eliza-
beth's reign, explanatory of the mean-
ings attached to this authority: 793-
796. Convocation in reign of James I.
agree on Canons of 1603.-Principle
therein enunciated, present charter of
union between Church and State, this;
that the sovereign is entitled to the
ancient privileges of devout princes in
Scripture, of Christian Emperors in
primitive times, and of ancient sove-
reigns of England before the times of
Papal domination. This claim should
seem both scriptural and catholic-Ob-
jections urged, from dissimilarity of the
Jewish National to theChristian Catholic
Church; from sacredness attached to
Jewish Kings, distinctively, as God's
special vicegerents; from the evil con-
sequences to the Church of the influence

of the Christian Emperors, and of the
connexion of religion with the State;...
and answered: 796-799. Supremacy of
the sovereign almost necessarily follows
from recognition of the propriety of a
connexion between Church and State,
and simultaneous denial of Papal supre-
macy-The sovereign undertakes no-
thing belonging to the office of the
ministers of Christ, but in matters
of external polity claims the right of
legislation; willingly allowed by us-
Supremacy of the Crown not arbitrary;
everything in England limited by law-
No small difficulty of late arising and
increasing from the supremacy becom-
ing virtually a supremacy of Parliament,
which unhappily is not a supremacy of
the laity of the Church of England-
Speculations on the future vain; true
hope, and real dangers of the Church,
800-802. Supremacy of the Bishop of
Rome, 802-826. Most extensive and
important subject, 802. Alleged
grounds on which the claim of supreme
authority rests : I. That supremacy
over the universal Church was given to
St. Peter-Answered; a certain prio-
rity among the Apostles readily ad-
mitted...but not as involving primacy
of power, or pre-eminence of jurisdic-
tion: Scriptural proofs and patristic
statements in opposition to claim of su-
premacy; passages of Scripture alleged
in favour of the claim shown not to
warrant the Romanist conclusion;
patristic testimonies against correctness
of the Romanist interpretation; no-
thing more to be fairly made of the case
than that St. Peter was primus inter
pares: 803-811. II. That St. Peter
was Bishop of Rome-Answered; an
early tradition indeed that he was so, but
this on historical investigation found to
have very slender foundation-The ques-
tion decided in the negative on examina-
tion of Scripture passages and patristic
statements-No good reason to doubt
that St. Peter was at Rome, but no
reason to believe that he was ever in any
proper sense Bishop of Rome: 811-816.
III. That St. Peter's supremacy is in-
herited by his successors, the Bishops of
Rome-Answered; the two preceding
positions being disproved, this must fall
with them; but further, whatever priority
St. Peter had among the Apostles was
personal, not official-Supremacy of
Rome not admitted at first; its rise and
progress traceable, and easily accounted
for; historical confirmation of this
view of the case: 817-822. Special
ground on which the Pope claims juris-
diction in England; i.e. that England
was in the Patriarchate of Rome-
Questions as to rise of Patriarchates,

and extent of the Roman Patriarchate
-Good proof that in early ages it did
not comprise Britain-British Church
moreover of very early origin, and ac-
knowledging no obedience to the Pope

-A Church in Britain, and Christians
also among the Saxons, before the
mission of Augustine, from which only
the Pope can put in any reasonable
claim to superiority over English
Bishops-Moreover, even conversion
of a nation would not necessarily in-
volve supreme jurisdiction over it-
Claim to such a jurisdiction over Britain
on the part of the Bishop of Rome un-
founded and uncanonical, and rejection
of it not schismatic: 822-825.
Capital Punishments, not universally
unlawful; lawfulness of, Scriptural
authority for 825, 826.
serving in, at the commandment of the
Magistrate, lawfulness of, allowed by
early Christians, and proved from Scrip-
ture, and condemnation of all war shown
to be unfounded, 826-828.
Commemoration, bare, in the Eucharist;
the view of Zuingle, see Lord's Supper,
678.

Wars,

Confirmation, see Sacraments, 582.
Consecration of Bishops and Ministers,

Art. XXXVI., 779. Ordinal, the, various
particulars respecting, from Edward VI.
to Charles II., 779, 780.

Object of the Art. to meet objections
-Objection of Romanists, that the
Ordinal lacks certain essential cere-
monies-Answered; neither Scripture
gives authority for the forms thus urged
as essential, nor do we find authority
for them in customs of the primitive
Church-Objection that Bishops conse-
crated according to the Ordinal of
Edward VI. and Elizabeth were not
rightly consecrated, because the words
of consecration did not necessarily ap-
ply to a Bishop...shown to be futile:
781, 782. Objection of Puritans, and
many well-meaning Christians since
them, to our use of Christ's words,
'Receive the Holy Ghost... Whose sins
thou dost forgive, they are forgiven,'
&c.-Argument of objectors that the
power of remitting and retaining sins
was miraculous, and confined to the
Apostles-Answered; such power, of
that higher kind never given to mere
man-the only authority conveyed by
our Lord to His first ministers was the
power of the keys, to admit men into
the Church or kingdom, exclude them
from it, restore them to it-This power
committed to the Church as a body,
and more particularly to her Bishops
and Presbyters-and reception of this
power only meant by the words of our
Ordination Service-Argument, that

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man cannot bestow God's Spirit, and
that the claim to do so is profane-An-
swered; the gift of the Holy Spirit re-
corded John xx. not His personaliy
sanctifying influence, not the miracu-
lous baptism of the Spirit, but evidently
the ordaining grace of God; this be-
lieved by the Church to flow down direct
from the ordaining Spirit (wheresoever
ordination, appointed by Christ as the
means of receiving it, is rightly minis-
tered), to constitute the ordained person
truly a minister of Christ-Difference
between ordination by Christ Himself,
and by Bishops; and duly recognised
by us: 783-785.
Consubstantiation, see Lord's Supper,
678.

Conversion, see Baptism, 632, &c.
Councils, General, authority of; Art. XXI.
481. Judgment of the Catholic Church
of great value and importance-How to
be given? 481, 482. Jewish Sanhedrim
-First General Christian Council, so
called by some, at Jerusalem-Pro-
vincial Synods First four general
Councils; of Nice, Constantinople,
Ephesus, Chalcedon-Two subsequent
general Councils of Constantinople-
These six only (the first four more uni-
versally esteemed) acknowledged as
general by the universal Church, though
some others by the Greek Church,
many by the Latin: 483, 484. General
Councils, why not held in the first three
centuries...the result of peculiar exi-
gencies.. could only (in fact) be sum-
moned by a power which could command
general obedience, i.e. the Emperor ;
therefore could not be assembled by the
Pope-Universality of attendance, how,
only, now conceivably to be insured:
484-486. No assurance of infallibility
to Councils-Universal Church only,
assured that the gates of hell shall not
prevail against it...never yet, perhaps
never possibly, represented perfectly by
any Synod-Suggested possibility of
major part of the Church being for a
time in error-Faults of Synods: 486-
488. Synods, use of...really general
and of universal authority only by re-
cognition and approval by the Catholic
Church 489, 490. Errors of general
(i.e. passing for general) Councils, 490,
491.-Recognitions of first four General
Councils by Emperors-How far deci
sions of Councils are received by Re-
formed Church of England: 491, n.
Creeds, the Three, Art. VIII. 211.
Creeds, probable origin of, in Baptismal
confession of faith...originally brief...
in no fixed fornf...gradually enlarged to
meet heresies, 211. Many confessions
of faith preserved in writings of the
earliest fathers-Prevalence of some

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