Dr. Beardsley's Address.
The Rev. E. E. Beardsley, D.D., LL.D., rector of St. Thomas's Church, New Haven, historian of the diocese and biographer of Bishop Seabury, then made the following address: So much has been written and spoken about the consecration of Bishop Seabury, that it must be well understood by all intelligent Connecticut churchmen, if not by all American churchmen. It is quite unnecessary to take you over the familiar ground; but I have been sometimes asked; "What was the Scottish Episcopal Church, that her …
Various—The Sermons And Addresses At The Seabury Centenary

Application
1. Is Jesus Christ altogether lovely? Then I beseech you set your souls upon this lovely Jesus. I am sure such an object as has been here represented, would compel love from the coldest breast and hardest heart. Away with those empty nothings, away with this vain deceitful world, which deserves not the thousandth part of the love you give it. Let all stand aside and give way to Christ. O if only you knew his worth and excellency, what he is in himself, what he has done for you, and deserved from …
John Flavel—Christ Altogether Lovely

The Middle Colonies: the Jerseys, Delaware, and Pennsylvania --The Quaker Colonization --Georgia.
THE bargainings and conveyancings, the confirmations and reclamations, the setting up and overturning, which, after the conquest of the New Netherlands, had the effect to detach the peninsula of New Jersey from the jurisdiction of New York, and to divide it for a time into two governments, belong to political history; but they had, of course, an important influence on the planting of the church in that territory. One result of them was a wide diversity of materials in the early growth of the church. …
Leonard Woolsey Bacon—A History of American Christianity

The American Church on the Eve of the Great Awakening --A General view.
BY the end of one hundred years from the settlement of Massachusetts important changes had come upon the chain of colonies along the Atlantic seaboard in America. In the older colonies the people had been born on the soil at two or three generations' remove from the original colonists, or belonged to a later stratum of migration superimposed upon the first. The exhausting toil and privations of the pioneer had been succeeded by a good measure of thrift and comfort. There were yet bloody campaigns …
Leonard Woolsey Bacon—A History of American Christianity

Progress of Calvinism
(a) In Switzerland. /Calvini Joannis, Opera quae supersunt/ in the /Corp. Reformatorum/, vols. xxix.-lxxxvii. Doumergue, /Jean Calvin, les hommes et les choses de son temps/, 1900-5. Kampschulte, /Johann Calvin, seine Kirche und sein staat in Genf/, 1899. Fleury, /Histoire de l'Eglise de Geneve/, 3 vols., 1880. Mignet, /Etablissement de la reforme religieuse et constition du calvinisme a Geneve/, 1877. Choisy, /La theocratie a Geneve au temps de Calvin/, 1897. /Cambridge Mod. History/, ii., chap. …
Rev. James MacCaffrey—History of the Catholic Church, Renaissance to French Revolution

James the Brother of the Lord.
He pistis choris ergon nekra estin.--James 2:26 Sources. I. Genuine sources: Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12. Comp. James "the brother of the Lord," Matt. 13:55; Mark 6:3; Gal. 1:19. The Epistle of James. II. Post-apostolic: Josephus: Ant. XX. 9, 1.--Hegesippus in Euseb. Hist. Ecc. II. ch. 23.--Jerome: Catal. vir. ill. c. 2, under "Jacobus." Epiphanius, Haer. XXIX. 4; XXX. 16; LXXVIII. 13 sq. III. Apocryphal: Protevangelium Jacobi, ed. in Greek by Tischendorf, in "Evangelia …
Philip Schaff—History of the Christian Church, Volume I

The Jewish Christian Theology --I. James and the Gospel of Law.
(Comp. § 27, and the Lit. given there.) The Jewish Christian type embraces the Epistles of James, Peter, and Jude, the Gospels of Matthew and Mark, and to some extent the Revelation of John; for John is placed by Paul among the "pillars" of the church of the circumcision, though in his later writings he took an independent position above the distinction of Jew and Gentile. In these books, originally designed mainly, though not exclusively, for Jewish Christian readers, Christianity is exhibited …
Philip Schaff—History of the Christian Church, Volume I

Comenius and the Hidden Seed, 1627-1672.
But the cause of the Brethren's Church was not yet lost. As the Brethren fled before the blast, it befell, in the wonderful providence of God, that all their best and noblest qualities--their broadness of view, their care for the young, their patience in suffering, their undaunted faith--shone forth in undying splendour in the life and character of one great man; and that man was the famous John Amos Comenius, the pioneer of modern education and the last Bishop of the Bohemian Brethren. He was …
J. E. Hutton—History of the Moravian Church

Ken
Ken, Thomas, a bishop of the Church of England, one of the gentlest, truest, and grandest men of his age, was born in Berkhampstead, England, in July, 1637; was educated at Winchester School and Oxford University, graduating B.A. in 1661. He held several livings in different parts of England. In 1680 he returned to Winchester. In 1685 he was appointed by Charles H. Bishop of Bath and Wells. In connection with six other bishops, he refused to publish the "Declaration of Indulgence" issued by James …
Charles S. Nutter—Hymn Writers of the Church

Whether one who Disbelieves one Faith Can have Unformed Faith in the Other Articles
Whether One Who Disbelieves One Article of Faith can Have Unformed Faith in the Other Articles We proceed to the third article thus: 1. It seems that a heretic who disbelieves one article of faith can have unformed faith in the other articles. For the natural intellect of a heretic is no better than that of a catholic, and the intellect of a catholic needs the help of the gift of faith in order to believe in any of the articles. It seems, then, that neither can heretics believe in any articles of …
Aquinas—Nature and Grace

Whether Justice and Mercy are Present in all God's Works
Whether Justice and Mercy are Present in all God's Works We proceed to the fourth article thus: 1. Justice and mercy do not appear to be present in every work of God. For some of God's works are attributed to his mercy, as for example the justification of the ungodly, while other works are attributed to his justice, as for example the condemnation of the ungodly. Thus it is said in James 2:13: "he shall have judgment without mercy that hath showed no mercy." Hence justice and mercy are not present …
Aquinas—Nature and Grace

Whether Fear is an Effect of Faith
Whether Fear is an Effect of Faith We proceed to the first article thus: 1. It seems that fear is not an effect of faith. For an effect does not precede its cause. But fear precedes faith, since it is said in Ecclesiasticus 2:8: "Ye that fear God, believe in him." Hence fear is not an effect of faith. 2. Again, the same thing is not the cause of contrary effects. Now it was said in 12ae, Q. 23, Art. 2, that fear and hope are contraries, and the gloss on Matt. 1:2, "Abraham begat Isaac," says that …
Aquinas—Nature and Grace

Whether Fear is Appropriately Divided into Filial, Initial, Servile, and Worldly Fear
Whether Fear is appropriately Divided into Filial, Initial, Servile, and Worldly Fear We proceed to the second article thus: 1. It seems that fear is not appropriately divided into filial, initial, servile, and worldly fear. For in 2 De Fid. Orth. 15 the Damascene names six kinds of fear, including laziness and shame, which were discussed in 12ae, Q. 41, Art. 4. But these are not mentioned in this division, which therefore seems inappropriate. 2. Again, each of these fears is either good or evil. …
Aquinas—Nature and Grace

Whether Unformed Faith Can Become Formed, or vice Versa
Whether Unformed Faith can become Formed, or Vice Versa We proceed to the fourth article thus: 1. It seems that unformed faith cannot become formed, nor formed faith unformed. It is said in I Cor. 13:10: "when that which is perfect is come, then that which is in part shall be done away." Now in comparison with formed faith, unformed faith is imperfect. It will therefore be done away when formed faith is come. It follows that it cannot be numerically one habit with formed faith. 2. Again, the dead …
Aquinas—Nature and Grace

The King James Version --Its Influence on English and American History
THE King James version of the Bible is only a book. What can a book do in history? Well, whatever the reason, books have played a large part in the movements of men, specially of modern men. They have markedly influenced the opinion of men about the past. It is commonly said that Hume's History of England, defective as it is, has yet "by its method revolutionized the writing of history," and that is true. Nearer our own time, Carlyle's Life of Cromwell reversed the judgment of history on Cromwell, …
McAfee—Study of the King James Bible

Whether all Sins are Connected with one Another?
Objection 1: It would seem that all sins are connected. For it is written (James 2:10): "Whosoever shall keep the whole Law, but offend in one point, is become guilty of all." Now to be guilty of transgressing all the precepts of Law, is the same as to commit all sins, because, as Ambrose says (De Parad. viii), "sin is a transgression of the Divine law, and disobedience of the heavenly commandments." Therefore whoever commits one sin is guilty of all. Objection 2: Further, each sin banishes its opposite …
Saint Thomas Aquinas—Summa Theologica

Whether a Man who Disbelieves one Article of Faith, Can have Lifeless Faith in the Other Articles?
Objection 1: It would seem that a heretic who disbelieves one article of faith, can have lifeless faith in the other articles. For the natural intellect of a heretic is not more able than that of a catholic. Now a catholic's intellect needs the aid of the gift of faith in order to believe any article whatever of faith. Therefore it seems that heretics cannot believe any articles of faith without the gift of lifeless faith. Objection 2: Further, just as faith contains many articles, so does one science, …
Saint Thomas Aquinas—Summa Theologica

Whether Sins once Forgiven Return through a Subsequent Sin?
Objection 1: It would seem that sins once forgiven return through a subsequent sin. For Augustine says (De Bapt. contra Donat. i, 12): "Our Lord teaches most explicitly in the Gospel that sins which have been forgiven return, when fraternal charity ceases, in the example of the servant from whom his master exacted the payment of the debt already forgiven, because he had refused to forgive the debt of his fellow-servant." Now fraternal charity is destroyed through each mortal sin. Therefore sins already …
Saint Thomas Aquinas—Summa Theologica

Whether Mercy Can be Attributed to God?
Objection 1: It seems that mercy cannot be attributed to God. For mercy is a kind of sorrow, as Damascene says (De Fide Orth. ii, 14). But there is no sorrow in God; and therefore there is no mercy in Him. Objection 2: Further, mercy is a relaxation of justice. But God cannot remit what appertains to His justice. For it is said (2 Tim. 2:13): "If we believe not, He continueth faithful: He cannot deny Himself." But He would deny Himself, as a gloss says, if He should deny His words. Therefore mercy …
Saint Thomas Aquinas—Summa Theologica

Whether in Every Work of God There are Mercy and Justice?
Objection 1: It seems that not in every work of God are mercy and justice. For some works of God are attributed to mercy, as the justification of the ungodly; and others to justice, as the damnation of the wicked. Hence it is said: "Judgment without mercy to him that hath not done mercy" (James 2:13). Therefore not in every work of God do mercy and justice appear. Objection 2: Further, the Apostle attributes the conversion of the Jews to justice and truth, but that of the Gentiles to mercy (Rom. …
Saint Thomas Aquinas—Summa Theologica

Whether the Judge Can Lawfully Remit the Punishment?
Objection 1: It would seem that the judge can lawfully remit the punishment. For it is written (James 2:13): "Judgment without mercy" shall be done "to him that hath not done mercy." Now no man is punished for not doing what he cannot do lawfully. Therefore any judge can lawfully do mercy by remitting the punishment. Objection 2: Further, human judgment should imitate the Divine judgment. Now God remits the punishment to sinners, because He desires not the death of the sinner, according to Ezech. …
Saint Thomas Aquinas—Summa Theologica

Whether all those who Perform Works of Mercy Will be Punished Eternally?
Objection 1: It would seem that all who perform works of mercy will not be punished eternally, but only those who neglect those works. For it is written (James 2:13): "Judgment without mercy to him that hath not done mercy"; and (Mat. 5:7): "Blessed are the merciful for they shall obtain mercy." Objection 2: Further, (Mat. 25:35-46) we find a description of our Lord's discussion with the damned and the elect. But this discussion is only about works of mercy. Therefore eternal punishment will be awarded …
Saint Thomas Aquinas—Summa Theologica

Whether in the Demons There is Faith?
Objection 1: It would seem that the demons have no faith. For Augustine says (De Praedest. Sanct. v) that "faith depends on the believer's will": and this is a good will, since by it man wishes to believe in God. Since then no deliberate will of the demons is good, as stated above ([2335]FP, Q[64], A[2], ad 5), it seems that in the demons there is no faith. Objection 2: Further, faith is a gift of Divine grace, according to Eph. 2:8: "By grace you are saved through faith . . . for it is the gift …
Saint Thomas Aquinas—Summa Theologica