Difcipline in the Church, the nature and neceffity of it, 402, 495.
That of the primitive Church lay heavieft on the Clergy, 402.
Moderation ought to be observed in it, 495.
Divorce lawful in cafe of adultery, 389. Our Saviour's rule in this
cafe, ibid. This agreeable to the opinion of the Fathers, ibid.
The contrary was not established till the Council of Trent, 390.
Docetæ, a fect that denied the death of Chrift, 69.
Doctrine, the difference between Articles of Faith, and thofe of
Doctrine, 8. The tyranny of impofing doctrines, 9. Con-
formity of doctrines with former times not a note of a true
Church, 270.
Donatifts, their notions concerning the Sacraments, 398.
Dulia and Hyperdulia, degrees of worship paid to images in the
Church of Rome, 320.
Durandus was cenfured by the Church of Rome for his opinion of
image-worship, 318.
ARTH is greatly improved by man's industry, 40. The influ-
ence of the wind upon it, 41. See World.
Eating and drinking their own damnation, the meaning of the
phrafe, 425. Opinions of feveral Fathers concerning eating and
drinking Chrift's body and blood, 467.
Ebion denied the divinity of Chrift very early, 59.
Edward VI. differences of the Articles in his reign from the pre-
fent, 120, 121, 290, 350, 356, 415, 485, 514, 517.
Egyptians, their alleged antiquity without foundation, 26.
Elders, who they were at the Council of Jerufalem, 287.
Election, of Election and Predeftination, 201. See Predeftination.
Elevation of the Hoft not known in the firft ages, 443, 464. What
gave rife to it, ibid. Was not done at firft, in order to adora-
tion, 465. Who first mentions it with that view, ibid.
Eliberis, Council of, condemned pictures on the walls of Churches,
315. Forbid the lighting candles about the tombs of martyrs in
day-light, 326, 336.
Elizabeth, Queen, gives authority to require fubfcriptions to the
Articles, 10. A royal declaration for taking them in the literal
fenfe, ibid. Her injunctions concerning fupremacy, 518.
Elohim, the meaning of it in the Old Teftament, 48.
Emperors, their authority in ecclefiaftical affairs, 524.
Endowments were procured by impoftors in the Church of Rome,
304. By what means the profufenefs of them was reftrained, ibid.
When they are to be held facred, ibid. The violation of them,
when founded on falfe opinions, no facrilege, ibid.
Enthufiafts, an extravagant fort of them at the Reformation, 128.
Ephefus, Council, their decree concerning the Holy Ghoft, 91.
Epicureans fet all things at liberty, and denied Providence, 204.
Epiphanius, his zeal against pictures in Churches, 315. Is fevere
upon the Collyridians for worshipping the bleffed Virgin, 336.
Epiftles, why the general ones were not so early and universally re-
ceived, as the rest of the New Teftament, 107.
Erudition, a book published, called the Neceffary Erudition, a pre-
liminary to compiling the Articles, 6.
Eternity, in a fucceffion of determinate durations impossible, 25.
Of the world difproved, 26. See World.
Eucharift, in what fense it may be called a facrifice, 477. The vir-
tue of it, to whom limited, 478. The doctrine of the Church
of Rome concerning it, ibid. Wherein the virtue of it confiits,
480. The importance of the controverfy concerning it, 483. See
Lord's Supper.
Eugenius, Pope, does not mention Bishops as belonging to the fa-
crament of orders, 385.
Evil, whether God is the author of it, 42. The being of it in the
world, how accounted for by the Remonftrants, 225. Liberty
cannot be afferted without it, 233.
Evil fpirits, what fort of miracles they can perform, 82.
Eunapius, his fpiteful reprefentation of the primitive martyrs, 327.
Eutychian herely was condemned by the Athanafian Creed, 142.
What it was, 446. Was confuted by feveral ancient writers,
ibid. The force of their argument explained, 448.
Excommunication, the nature of it, and its neceflity in fome cafes,
495-502. Ought not to be done rashly, 502.
Extreme Unction no Sacrament, 390. A paffage in St. James,
which feems to favour it, explained, 391. The design and effects
of the anointing by the Apoftles and Elders, 392. The matter
and form of it used in the Church of Rome, 393. Was not
reckoned a Sacrament in the first ages of Chriftianity, 395. When,
and by whom decreed to be one, ibid, Argument for it answered,
ibid.
ABRI HONORATUS, the doctrines of the Church of Rome
examined in this book, chiefly taken from him, 386. His cha-
racter, ibid.
Faith, the Scriptures the only and complete rule of it, 95. No ar-
ticles of it to be allowed, but what are proved from Scripture,
100. An objection against this anfwered, 101. What is meant
by it in the New Teftament, 170. How it juftifies, 174. Is in-
difpenfably neceffary to falvation, 175, 407. The nature of juf-
tifying faith, 175.
Fall of Adam, of its confequences to him, and his pofterity, 147-
158. See Sin.
Fafting, times of fafting, appointing them in the power of the
Church, 271. When joined with prayer, its efficacy, 380. In
what cafes of no avail, ibid. The abfurdity of pretending to ex-
piate fins by it, 381.
Fate, the Stoics put all things, even the Gods themselves, under it,
204. This downright atheism, ibid. Was maintained by the
Eifenes,
Effenes, 204. Is a prevailing opinion among the Mahometans,
ibid.
Figures in Scripture, how to be explained, 117. Were frequently
made ufe of by Chrift, 423. Auguftine's rule for explaining
them, 437.
Fire of purgatory, the proof alleged for it examined, 299.
Forgiving injuries, the neceffity and extent of it, 197.
Forms were settled very early in moft Churches, 2. Thefe not all
in the fame words, ibid. See Creed.
Francfort, Council, condemned the Nicene Council, together with
the worship of images, 317.
Free-will, wherein it confifts, 160. See Liberty.
Frumentius preached to the Indians before he was ordained, 348.
Future ftate was looked for under the Old Teftament, 132. But is
brought to a much clearer light by the Gospel, 133.
EHENNA, Hell known by that name among the Jews, 76.
Gelafius, Pope, condemns the communicating in one kind
only as facrilege, 473.
General Council. See Council.
Gentiles, their prejudices against Christianity, 81.
German and Lupus reform Britain from Pelagianism, 206. A le-
gendary miracle faid to be wrought by them, ibid.
Gnoftics pretended to traditions from the Apoftles, 100. Their opi-
nion concerning the foul, 205. Were detefted by all Chriftians
for idolatry, 315-
God, his exiftence proved from the univerfal confent of mankind,
22. Objections, that some nations do not believe a Deity, and
that it is not the fame belief amongst them all, answered, 23.
The visible world and hiftory of nations, prove a Deity, 24-27.
Whence the notion of a plurality of Gods might take its rife, 24.
The argument from miracles confidered, 28. And from the idea
of God, 29. This not the most conclufive, ibid. Must be eter-
nal, and neceffarily exifts, ibid. His exiftence ought not to be
proved from Scripture, 30. His unity proved from the order of
the world, and from the idea of infinite perfection, 31. From
the Scriptures, ibid. Is without body or parts, 32. The origin
of the notion of a good and bad God, ibid. The world not a
body to God, 33. The outward manifestations and bodily parts
afcribed to God in Scripture, how to be understood, ibid. No
fucceffive acts in God, 34. Queftion concerning his immanent
acts, ibid. Is without paffions, 35. The meaning of Scriptures,
which afcribe thefe to him, ibid. Is of infinite power, 36. Ob-
jections to this answered, ibid. Wherein his wifdom confifts, and
a twofold distinction of it, ibid. True ideas of his goodness of
great importance, 37. Wherein it confifts, ibid. And how li-
mited, 38. Has a power of creating and annihilating, 36, 39.
Is the preferver of all things, 40. This a confequence of his
being infinitely perfect, 41. Objection against his providence.
anfwered, 42. Whether he does immediately produce all
things, 43. Or is the author of evil, ibid. All agree that the
Father is truly God, 53. Juft notions of him the fundamental
article of all religion, ibid. 135. The best manner of framing
an idea of him, ibid. Is the only proper object of adoration,
62. In what fenfe called the God of Abraham, &c. long after
they were dead, 131. Image of God in which man was created,
wherein it confifted, 150. Distinction between the methods of
his goodness and the ftrictness of his juftice, 181. The doctrine
of the Church of Rome concerning our love of God, 184. His
view in forming his decrees, 202. What meant by his harden-
ing Pharaoh's heart, 228. The impiety of fpeaking too boldly
of him, 233.
Goods, the unreasonableness of a community of them, 535-
Good works. See Works.
Gofpel condemns all idolatry, 62. The defign of it, So. Refines
upon the law of Mofes, 138.
Government was fettled in the Church by the Apoftles, 343. The
neceffity of Church-Government, 344.
Grace, affifting and preventing grace afferted and proved from
Scripture, 162-166. A probable conjecture concerning the
conveyance of actual grace, 164. The efficacy and extent of it,
167, 214, 217, 229.
Greek Church, wherein they differed from the Latins, 92.
Gregory I. Pope, condemns worshipping of images, 316. The IId.
declares for them, ibid. The IXth firft ordered the adoration of
the Hoft as now practifed, 455. Gregory the Great, his violent
oppofition to the title of Universal Bishop, 521.
EAD of the Church, in what sense Chrift is the only head of
the Church, 529. And in what sense the King is called the
Head, ibid.
Hebrews, why the authority of the Epistle to them was doubted,
106. Proofs of its authority, ibid.
Heliodorus, a Bishop, author of the first romance, 490. `Proposed
that Clergymen should live from their wives, ibid.
Hell, three different fenfes of it, 11. Of Chrift's defcent into Hell,
73. See Chrift. The gates of Hell fhall not prevail against the
Church, the meaning of this, 266.
Henry VIII. feveral steps towards reformation, and the foundation
of the Articles were laid in his time, 6.
Herefies occafioned the enlargement of Creeds, 4.
Heretics, feveral of them pretended to traditions from the Apostles,
100. When the doctrine of extirpating them took place, 458.
Hezekiah commended for breaking the Brazen Serpent, 324.
Hilarion, a fabulous ftory of his body and tomb, 325.
Hobbes grafted fate and abfolute neceflity on the Supralapfarian
hypothefis, 212.
Holiness of life, not a note of the Church, 250. A twofold fenfe
of holiness in Scripture, 413.
Holy Ghost, or Holy Spirit, what meant by it in the Old and New
Teftament, 89. Is properly a diftinct perfon in the Trinity, 90.
Curiofities about his proceffion to be avoided, 91. Decrees of
feveral Churches and Councils about it, ibid. The doctrine of
the Church of England concerning it, 92. Is truly God, ibid.
His teftimony not a fufficient argument to prove the canon of
the Scriptures, 104. Of the fin against the Holy Ghost, 195,
198. It feemed good to the Holy Ghoft, and to us, the meaning of
this, 287. Of the form, Receive ye the Holy Ghoft, in Ordination,
515.
Homilies of the Church of England, their names, 511. When and
on what account they were composed, ibid. The meaning of the
approbation of them, 512. Ought to be read by all who fub-
scribe them, ibid. The meaning of their being faid to be necef-
fary for thefe times, 513.
Honorius, Pope, was condemned as a Monothelite, 260. The IVth
first appointed the adoration of the Hoft, 455.
Hoft, adoration of it, by whom firft introduced, 455. Is plain ido-
latry, 461. Argument for it anfwered, 462. Referving, carry-
ing it about, and the elevation of it without foundation in Scrip-
ture, or primitive practice, 463, 464.
Hus, John, met with great cruelty from the Church of Rome,
475.
AMES I. King, his declaration concerning the subscription of
the Articles, 10.
Janfenius published a system of St. Austin's doctrine, 209. On
what account his book was condemned at Rome, 210.
Iberians were converted by their King before he was baptized, 349.
Idolatry, the neceffity of guarding againft it at the establishment of
Chriftianity, 4. What makes it a great fin, 38, 137. The Jews
were particularly jealous of every thing that favoured of it, 58.
The defign both of the Jewish and Chriftian religion to banish
it, 62. By what means the feed of Abram were preserved from
it, 96. The nature and immorality of it, 137, 309. General
rules concerning it, 308. Several kinds of it among the heathens,
ibid. Was very ftrictly prohibited among the Jews, 309. This
owing chiefly to the Egyptian idolatry, 310. The expoftulations
of the Prophets against it, ibid. How practifed by the Ifraelites,
311. Is contrary to the nature and perfections of God, 313.
St. Paul condemns the idolatry of the Greeks and Romans,
ibid. The refined notions of the Athenians concerning it, ibid.
Was much condemned by the writers of the first four centuries,
314.
Idols, inchantment in facrifices offered to them, 428. Chriftians
not to partake of them, ibid.
Jehu rewarded, though acting with a bad defign, 182.
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