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Power of human reason limited-Right reason never opposed to Scrip-
ture-Romish appeal to reason in favor of Purgatory-Distinction
between mortal and venial sins-Temporal punishment for venial sins
after death-Canons of the Council of Trent-Purgatory invented for
venial sins-No distinction between mortal and venial sins in Scrip-
ture-All sins, though different in magnitude, liable to punishment-
Man cannot make satisfaction to God's justice-Different degrees in
punishment Two kinds of satisfaction-That of Christ meritorious-
All others without merit-Necessity of an atonement-Afflictions not
satisfactions, but trials-Trials no proof of individual sin-Use of
afflictions-The satisfaction of Christ complete-Romish perversion of

Colos. i. 24-Rhemish annotations on the text-Christ's sympathy

with his Church-He still suffers in his members-Sufferings of the

saints not meritorious-Opinion of Estius-Individual responsibility—

Trials of Job-Error in the Vulgate translation of the Bible-Job's

trials not satisfactions-No proportion between sin and suffering-

Note on Papal Infallibility-God does not punish in vengeance, but

for the improvement of sinners-Romish instances of satisfaction-

Sin spoken of slightingly by Romish writers-Pardon of sin complete,

though its primitive effects remain-Design of God's chastisements—

Case of David-Purpose of affliction twofold-Certain alleged cases

examined-Temporal punishments under the Jewish Dispensation-

Instances from the Apocrypha, note-Futility of Purgatorial punish-

ment—The true nature of forgiveness-No half remission-Christ's

propitiation perfect-Testimony of Chrysostom and Augustine against

human satisfaction-Quotation from Bishop Jewel-Argument from

God's justice-Degrees both in rewards and punishments-Necessity

of fulfilling the conditions of the christian covenant-Sins of ignorance

and infirmity do not exclude from the covenant-True nature of re-

pentance-Character of the sincere Christian-Christian perfection—

Sins of ignorance and presumption-No sufferings await the righteous

after death-their blessedness complete-Scriptural assurances to this

effect-Reason useless where Scripture is silent-Romish errors

founded on ignorance of Scripture-Purgatory an encouragement to

sin-Papal doctrine of merit-Misinterpretation of Gal. ii. 20-

Rhemish annotation on Rom. xi. 6-Doctrine of Bellarmine-Appli-

cation of Christ's merits by papists and protestants respectively-

Doctrine of Purgatory utterly without proof-Romish ignorance on

the subject-Contradictory notions respecting it-St. Patrick's Purga-

tory-Cautious opinions of some writers-Declaration of the Council

of Trent, and the Creed of Pope Pius IV. ..... Pp. 176-222

Purgatory and Prayer for the Dead alleged to be coeval-Not united in
the early Church-Prayer for the Dead in use among the primitive

Christians-Pagan origin of the practice-Note on the Ludi Gladia-
torii.-Services commemorative of saints and martyrs-Augustine's

- statement respecting them-Early opinions respecting the state of the

Dead-Hades, Paradise, Abraham's bosom―The millennium, and the

first resurrection-Examination of the opinions of the Fathers on

Prayer for the Dead-Tertullian-His notion perfectly unconnected

with Purgatory-Natalitia of the early Christians-Oblations made

at their funerals eucharistical, not expiatory-Cyprian-His prohibi-

tion of Prayer for the Dead under certain circumstances-This had

no reference to their abode in Purgatory-Omission of names in the

Diptychs-Case of St. Chrysostom-Cyril of Jerusalem-Romish

omissions and interpolations-Cyril's prayer includes saints and mar-

tyrs, and therefore could not refer to Purgatory-Ambrose-His

funeral oration over the emperor Theodosius-Important omission in

the Romish version-The emperor is represented as being in happi-

ness-He could not, therefore, be in Purgatory-Passages from the

same oration opposed to the doctrine-Augustine's prayer for his

mother-He clearly did not believe her to be in Purgatory-His belief

that the dead might be benefited by prayer unconnected with the

doctrine-Prayer for the Dead in the ancient liturgies-They were

for increase of rest, not deliverance from pain-Citation from St. Am-

brose-Opinion of Ivo, A.D. 1092-Pope Innocent III. A.D. 1198-No

mention of misery in the primitive liturgies-Prevalent opinion re-

specting the mitigation of Hell torments-This, however, irrelevant

to Purgatory-Object of the prayers offered for the emperor Constan-

tine-An opinion of the Fathers respecting departed saints incon-

sistent with Purgatory-Objections of Aërius against prayer for the

dead-Reply of Epiphanius-His answer would have been different

had he believed in Purgatory-Real design of prayer for the dead in

early times-Citation proving it distinct from the Romish practice-

Decree of the Council of Toledo-Prayer for the dead long antecedent

to Purgatory-The doctrine and the practice wholly unconnected......

Pp. 233-259

Romish estimate of the protestant and papal Burial services-False

hopes raised by the Romish doctrine-Real value of the English

Funeral Service-The dead unconscious of what passes in this world-

Scriptural evidence-Opinion of Augustine-Death the termination

of mutual services between the dead and the living-Communion of

saints-In what it consists-Saints in heaven can make no satisfaction

for those on earth-Thomas Aquinas and Bellarmine-No prayer in

heaven-Nature of Christ's intercession-Note on the Jewish ritual-

True nature of the communion of saints-Alleged consolation derived

from the practice of praying for the dead-Masses for the dead-Note,

on their supposed and real value-Masses for general purposes-Note

on their use and abuse-Comparative view of the death-bed of a papist

and protestant-Inference from the comparison-Prayer for the Dead

in the English Church-First liturgy of Edward VI.-Present prayer

for the church militant-Prayer in the Burial Service now in use—

Epitaphs of Thorndike and Barrow-Dr. Johnson's prayers-Reply to

objection-The prayer in the ancient liturgy had no relation to Pur-

gatory-Those in the present Prayer-book are for the living-The

epitaphs of Thorndike and Barrow are private effusions-They have,

however, no reference to Purgatory-This last the Church has forbid-

den, though she has not so authoritatively condemned Prayer for the

Dead-The true import of these epitaphs-Dr. Johnson's prayers

qualified-The probable meaning-Petition in the liturgy-Prayer for

the Dead gradually discountenanced by the Reformers-Formularies

of faith-Articles of 1536-Institution of a christian man-Necessary

doctrine and erudition of a christian man-Liturgies of Edward VI.—

Bidding prayers-Articles of 1562-Second book of Homilies-Judi-

cious forbearance of the Reformers-Their motives for rejecting Pur-

gatory and merely discountenancing Prayer for the Dead-Analogous

case of lay baptism; Note on the case of Breeks versus Woolfrey—

Probable effect of a new revision of the Prayer-book-Note on Jewish

baptism and the unauthorized administration of the Christian sacra-

ment-Argument for praying for the dead from the practice of the

Jews—Its invalidity-Uselessness and inexpediency of praying for the

dead-No authority for it in Scripture........
Pp. 276-306

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Inquiry into the state of the soul, its consciousness or unconsciousness—
Abode of departed spirits-Distinction between Hades and Gehenna―
Note on the meaning of the word Hell-Paradise-Abraham's bosom
-Note on the term "place," as applied to the soul-Any third place
not Purgatory-Happiness of departed saints not perfected-Opinion

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