Epiftles, why the general ones were not fo early and univerfally re
ceived, as the reft of the New Teftament, 100.

Erudition, a book published, called the Neceffary E-udition, a pre-
liminary to compiling the Articles, 6.

Eternity, in a fucceffion of determinate durations impoffible, 24. Of
the world difproved, 25. See World.

Eucharift, in what fenfe it may be called a facrifice, 445. The vir-
tue of it, to whom limited, 446. The doctrine of the Church of
Rome concerning it, ibid. Wherein the virtue of it confifts, 448.
The importance of the controverfy concerning it, 451. See Lord's
Supper.

Eugenius, Pope, does not mention Bifhops as belonging to the fa-
crament of orders, 360.

Evil, whether God is the author of it, 40. The being of it in the
world, how accounted for by the Remonftrants, 210. Liberty can-
not be afferted without it, 217.

Evil fpirits, what fort of miracles they can perform, 78.

Eunapius, his spiteful representation of the primitive martyrs, 396.
Eutychian herefy was condemned by the Athanafian Creed, 133.

What it was, 417. Was confuted by feveral ancient writers,
ibid. The force of their argument explained, 419.
Excommunication, the nature of it, and its neceffity in fome cafes,
461-468. Ought not to be done rafhly, 468.

Extreme Unction no Sacrament, 364. A paffage in St. James,
which seems to favour it, explained, 365. The defign and effects
of the anointing by the Apoftles and Elders, 366. The matter
and form of it ufed in the Church of Rome, 367. Was not
reckoned a Sacrament in the first ages of Chriftianity, 369. When,
and by whom decreed to be one, ibid. Argument for it answered,
ibid.

F

F.

ABRI HONORATUS, the doctrines of the Church of
Rome examined in this book, chiefly taken from him, 361.
His character, ibid.

Faith, the Scriptures the only and complete rule of it, 89. No ar-
ticles of it to be allowed, but what are proved from Scripture, 94.
An objection against this answered, 95. What is meant by it in
the New Teftament, 159. How it juftifies, 163. Is indifpenfa-
bly neceffary to falvation, ibid. 380. The nature of justifying
faith, 164.

Fall of Adam, of its confequences to him, and his pofterity, 137-
147. See Sin.

Fafting, times of fafting, appointing them in the power of the
Church, 255. When joined with prayer, its efficacy, 355. In
what cafes of no avail, ibid. The abfurdity of pretending to ex-
piate fins by it, 356.

Fate, the Stoicks put all things, even the Gods themselves, under it,
191. This downright atheifm, ibid. Was maintained by the
Ellenes,

Effenes, ibid. Is a prevailing opinion among the Mahometans,
ibid.

Figures in Scripture, how to be explained, 109. Were frequently
made ufe of by Chrift, 325. Auguftine's rule for explaining
them, 409.

Fire of purgatory, the proof alledged for it examined, 280.
Forgiving injuries, the neceflity and extent of it, 185.
Forms were fettled very early in most Churches, 2.

in the fame words, ibid. See Creed.

These not all

Francfort, Council, condemned the Nicene Council, together with
the worship of images, 296.

Free-will, wherein it confifts, 149. See Liberty.

Frumentius preached to the Indians before he was ordained, 326.
Future ftate was looked for under the Old Teftament, 123. But is
brought to a much clearer light by the Gofpel, 124.

G

G.

EHENNA, Hell known by that name among the Jews, 72.
Gelafius, Pope, condemns the communicating in one kind
only as facrilege, 442.

General Council. See Council.

Gentiles, their prejudices against Christianity, 76.

German and Lupus reform Britain from Pelagianifm, 193. A le-
gendary miracle faid to be wrought by them, ibid.

Gnofticks pretended to traditions from the Apoftles, 94. Their opi-
nion concerning the foul, 191. Were detested by all Christians
for idolatry, 294.

21.

God, his existence proved from the univerfal confent of mankind,
Objections, that fome nations do not believe a Deity, and
that it is not the fame belief amongst them all, answered, 22.
The vifible world and hiftory of nations, prove a Deity, 23-26,
Whence the notion of a plurality of Gods might take its rife, 23.
The argument from miracles confidered, 27. And from the idea
of God, ibid. This not the most conclufive, 28. Must be eter-
nal, and necessarily exifts, ibid. His exiftence ought not to be
proved from Scripture, 29. His unity proved from the order of
the world, and from the idea of infinite perfection, ibid. From
the Scriptures, ibid. Is without body or parts, 30. The origin'
of the notion of a good and bad God, 31. The world not a
body to God, ibid. The outward manifeftations and bodily parts
afcribed to God in Scripture, how to be understood, ibid. No
fucceffive acts in God, 32. Queftion concerning his immanent
acts, ibid. Is without paffions, 33. The meaning of Scriptures,
which ascribe these to him, ibid. Is of infinite power, 34. Ob-
jections to this anfwered, ibid. Wherein his wifdom confifts, and
a twofold diftinction of it, ibid. True ideas of his goodness of
great importance, 35. Wherein it confifts, ibid. And how li-
mited, 36. Has a power of creating and annihilating, 35, 37.

Is the preferver of all things, 38. This a confequence of his
being infinitely perfect, 39. Objection against his providence
anfwered, 40. Whether he does immediately produce all
things, 43. Or is the author of evil, ibid. All agree that the
Father is truly God, 50. Just notions of him the fundamental
article of all religion, ibid. 126. The best manner of framing
an idea of him, ibid. Is the only proper object of adoration,
59. In what fenfe called the God of Abraham, &c. long after
they were dead, 122. Image of God in which man was created,
wherein it confifted, 139. Diftinction between the methods of
his goodness and the strictness of his juftice, 169. The doctrine
of the Church of Rome concerning our love of God, 172. His
view in forming his decrees, 189. What meant by his hardening
Pharaoh's heart, 213. The impiety of fpeaking too boldly of
him, 218.

Goods, the unreasonableness of a community of them, 498.
Good works. See Works.

Gospel condemns all idolatry, 59. The design of it, 76. Refines
upon the law of Moses, 129.

Government was settled in the Church by the Apostles, 321. The
neceflity of Church-Government, 322.

Grace, aflifting and preventing grace afferted and proved from
Scripture, 151-155. A probable conjecture concerning the
conveyance of actual grace, 153. The efficacy and extent of it,
155, 200, 203, 214.

Greek Church, wherein they differed from the Latins, 86.
Gregory I. Pope, condemns worshipping of images, 295. The IId.
declares for them, 296. The IXth firft ordered the adoration of
the Hoft as now practifed, 425. Gregory the Great, his violent
oppofition to the title of Universal Bishop, 486.

H

H.

EAD of the Church, in what fenfe Chrift is the only head of
the Church, 493. And in what sense the King is called the
Head, ibid.

Hebrews, why the authority of the Epiftle to them was doubted, 99.
Proofs of its authority, ibid.

Heliodorus, a Bishop, author of the first romance, 456. Propofed
that Clergymen fhould live from their wives, ibid.

Hell, three different fenfes of it, 10.

Of Chrift's descent into Hell,
69. See Chrift. The gates of Hell shall not prevail against the
Church, the meaning of this, 250.

Henry VIII. feveral steps towards reformation, and the foundation
of the Articles were laid in his time, 6.

Herefies occafioned the enlargement of Creeds, 14.

Hereticks, feveral of them pretended to traditions from the Apoftles,

94. When the doctrine of extirpating them took place, 428.
Hezekiah commended for breaking the Brazen Serpent, 303.

Hilarion,

Hilarion, a fabulous ftory of his body and tomb, 304.

Hobbes grafted fate and abfolute neceffity on the Supralapfarian
hypothefis, 198.

Holinefs of life, not a note of the Church, 235. A twofold sense
of holiness in Scripture, 386.

Holy Ghoft, or Holy Spirit, what meant by it in the Old and New
Teftament, 84. Is properly a diftinct perfon in the Trinity, 85.
Curiofities about his proceffion to be avoided, 86. Decrees of
feveral Churches and Councils about it, ibid. The doctrine of
the Church of England concerning it, 87. Is truly God, ibid. His
teftimony not a fufficient argument to prove the canon of the
Scriptures, 98. Of the fin against the Holy Ghoft, 183, 186. It
feemed good to the Holy Ghoft, and to us, the meaning of this,
269. Of the form, Receive ye the Holy Ghoft, in Ordination,
480.

Homilies of the Church of England, their names, 476. When and

on what account they were compofed, ibid. The meaning of the
approbation of them, 477. Ought to be read by all who sub-
scribe them, ibid. The meaning of their being faid to be necef-
fary for thefe times, 478.

Honorius, Pope, was condemned as a Monothelite, 244. The IVth
first appointed the adoration of the Hoft, 425.

Hoft, adoration of it, by whom first introduced, 425. Is plain ido-
latry, 431. Argument for it answered, ibid. Referving, carry-
ing it about, and the elevation of it without foundation in Scrip
ture, or primitive practice, 432, 434.

Hufs, John, met with great cruelty from the Church of Rome,

444.

I.

AMES I. King, his declaration concerning the subscription of
the Articles, 10.

Jh

Janfenius published a system of St. Austin's doctrine, 196. On what
account his book was condemned at Rome, ibid.

Iberians were converted by their King before he was baptized, 326.
Idolatry, the neceffity of guarding against it at the establishment of
Christianity, 4. What makes it a great fin, 36, 128. The Jews
were particularly jealous of every thing that favoured of it, 55.
The defign both of the Jewish and Chriftian religion to banish
it, 59. By what means the feed of Abram were preserved from
it, 90. The nature and immorality of it, 128, 289. General
rules concerning it, 288. Several kinds of it among the heathens,
ibid. Was very strictly prohibited among the Jews, 289. This
owing chiefly to the Egyptian idolatry, 290. The expoftulations
of the Prophets against it, ibid. How practifed by the Ifraclites,
291. Is contrary to the nature and perfections of God, 292.
St. Paul condemns the idolatry of the Greeks and Romans.
293. The refined notions of the Athenians concerning it, ibid.
Was much condemned by the writers of the first four centuries,
294.

Idols, inchantment in facrifices offered to them, 400. Chriftian not to partake of them, ibid.

Jehu rewarded, though acting with a bad defign, 169.

Jerom, St. once admired, but afterwards oppofed Origen's doctrine, 192. Maintained that no Christian would finally perish, 280. Set a high value on relicks, 302. But difclaims the worshipping of them, ibid. Said that the fouls of the faints might be in feveral places at once, 306.

Jerom of Prague fuffered cruelly by the Roman Catholicks, 444. Jefuits, wherein they differed from the Semipelagians, 195. What gave them great merit at Rome, ibid.

Jews, their averfion to idolatry and Chriftianity, 55. Did not charge Chriftianity with idolatry, 60. Their notions of God, 61. Their notion of the ftate of the foul after death, 72, 278. Expected the Methas to be a conqueror, 76, 92. Were always rebellious, 103. Wherein the Jewish and Chriftian religions differed from thofe of the heathen, 105. Their objections against the authority of the New Teftament, 119. Looked for more than tranfitory promises, 123. Believed that fome fins cannot be expiated by facrifices, ibid. Of their ceremonial, judiciary and moral laws, 125, 126, 127. Imagined that the fouls of all mankind were in Adam's body, 146. The diftinguishing point of the Jewish from the Chriftian religion, 203. Their religion had a period fixed to it, 242. Had many rites not mentioned in the Old Teftament, 254. Fell into great errors, though the keepers of the oracles of God, 260. Believe that every Jew fhall have a fhare in the world to come, 278. They prayed only to God, 308. Of the office of their High Prieft, 325. Had their worship in a known tongue, 329. Their authority over their children, 385. Were ftrictly prohibited the eating of blood, 392. Their objections to Chriftianity, 412.

Images, the worthipping even the true God by them expressly forbidden, 291. In Churches when introduced, 295. Great debates about them, 296. Foundation of image worship laid by the Council of Nice, 297. Is carried much farther by the modern Church of Rome, ibid. Those of the Egyptians and Chineses lefs fcandalous, ibid. The decifion of the Council of Trent in this matter, 298. Reafon for enlarging on this fubject, 299. The argument in favour of them drawn from the Cherubims answered, ibid. The fum of the arguments against them, 300. The corruptions occafioned by worthipping them, 301.

Immaterial substance, proof of its being in us, 42. Its nature and operations, ibid. Objections against it antwered, ibid. There may be other intellectual fubftances which have no bodies, 43. These beings were created by God, and are not rays of his effence, 44. Impofition of hands, a neceffary rite in giving orders, 357Indulgences, the doctrine and practice of the Church of Rome concerning them, 285. When introduced and established, 286. The abule of them gave rife to the Reformation, ibid. The pretences for them examined, ibid. No foundation for them in Scripture or