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Jerome, St. once admired, but afterwards oppofed Origen's doctrine,
205. Maintained that no Christian would finally perish, 298. Set
a high value on relics, 323. But difclaims the worshipping of.
them, ibid. Said that the fouls of the faints might be in several
places at once, 328.

Jerom of Prague fuffered cruelly by the Roman Catholics, 475.
Jefuits, wherein they differed from the Semipelagians, 208. What
gave them great merit at Rome, 209.

Jews, their averfion to idolatry and Chriftianity, 58. Did not
charge Christianity with idolatry, 63. Their notions of God,
64. Their notion of the state of the foul after death, 76, 296.
Expected the Meffias to be a conqueror, 81, 98. Were always
rebellious, 110. Wherein the Jewish and Chriftian religions.
differed from thofe of the heathen, 112. Their objections against
the authority of the New Teftament, 127. Looked for more
than tranfitory promifes, 132. Believed that fome fins cannot
be expiated by facrifices, ibid. Of their ceremonial, judiciary,
and moral laws, 134, 135, 136. Imagined that the fouls of all
mankind were in Adam's body, 157. The diftinguishing point
of the Jewish from the Chriftian religion, 217. Their religion
had a period fixed to it, 257. Had many rites not mentioned in
the Old Teftament, 270. Fell into great errors, though the
keepers of the oracles of God, 276. Believe that every Jew shall
have a fhare in the world to come, 297. They prayed only to
God, 330. Of the office of their High Prieft, 347. Had their
worship in a known tongue, 351. Their authority over their
children, 412. Were strictly prohibited the eating of blood, 419.
Their objections to Chriftianity, 441.

Images, the worshipping even the true God by them expressly for-
bidden, 311. In Churches when introduced, 315. Great de-
bates about them, 316. Foundation of image-worship laid by
the Council of Nice, 317. Is carried much farther by the modern
Church of Rome, ibid. Those of the Egyptians and Chineses
lefs fcandalous, 318. The decifion of the Council of Trent in
this matter, 319. Reafon for enlarging on this fubject, 320.
The argument in favour of them drawn from the Cherubims
anfwered, ibid. The fum of the arguments against them, 321.
The corruptions occafioned by worshipping them, 322.
Immaterial fubftance, proof of its being in us, 44. Its nature and
operations, ibid. Objections against it answered, ibid. There
may be other intellectual substances which have no bodies, 46.
Thefe beings were created by God, and are not rays of his ef-
fence, 47.

Impofition of hands, a neceffary rite in giving orders, 383.
Indulgences, the doctrine and practice of the Church of Rome con

cerning them, 305. When introduced and established, ibid. The
abuse of them gave rife to the Reformation, 3c6. The pretences
for them examined, ibid. No foundation for them in Scripture.
or in the first ten centuries, 307. The natural ill tendency of
them, ibid. See Pardons.

Industry

Industry of man, of great advantage to the earth and air, 40.
Infallibility, proofs of it ought to be very exprefs, 245. Is not to
be inferred from the neceffity of it, 246. General confiderations
against it, ibid. Miracles, though neceffary, not pretended to
fupport it, 247. The Jewish had a better claim to it than the
Roman Church, ibid. Reasons why it cannot be proved from
Scripture, 248. A circle not to be admitted, 249. Notes of the
Church no proof of it, ibid. Argument against the infallibility
both of Popes and General Councils, 263. Proofs from Scripture
answered, 266. The importance of this controverfy, 268. No
determination where it is fixed, 282.

Infants are by the law of nature and nations in the power of their
parents, 412. Argument from circumcifion for infant Baptism,
ibid. This agreeable to the inftitution of Chrift, 413, 414.
Infinite, time nor number cannot be infinite, 25. Difference be-
twixt an infinite fucceffion of time, and compofition of matter,
26.

Injuries, our Saviour's words concerning them explained, 531.
Innocent I. Pope, his Epiftle advanced to favour the chrism, does not
prove it, 393. The VIIIth granted licenfe to celebrate the
Lord's Supper without wine in Norway, 471. The IVth faid
that all might have the cup who were cautious that none of it
was fpilt, 474.

Infects, the argument for chance from the production of them con-
fidered, 27.

Infpiration, a general notion of it, 114. Several kinds and degrees.
of it, ibid. Different ftyles in thofe degrees, 115. Diftinguished
from enthusiasm and imposture by miracles and prophecy, 116.
Of individual words, or ftrict order of time, not neceffary, ibid.
John, St. the paffage concerning the Trinity in his first Epiftle
doubtful, 52. The beginning of his Gospel explained, 57. This
confirmed by the state of the world at that time, 58.

Jonas of Orleans wrote againft image worship, 317.

Jofephus, his account of the books of the Old Testament, 118.
Jofias, what those books of the law were which were discovered in
his time, III.

Irenæus, his care to prove the authority of the Gofpel, 105.

Judgment, private, ought to be allowed in religious matters, 255.
Julian the Apoftate, though he reproaches the Chriftians for Bap-
tifm, does not charge them with the abfurdities of Transubstan-
tiation, 441. Objected that the Chriftians had no facrifices,
481.

Juft, or juftified, two fenfes of these words, 168.

Juftification, feveral mistaken notions of it, 128. Whence they
proceeded, ibid. The law of Mofes not fufficient to juftify, 168.
The condition of our juftification, 169, 172. The difference be
tween St. Paul and St. James on this fubject explained, 170. In-
herent holiness not the cause of juftification, 173. What we
ought to believe concerning it, and the proper ufe to be made of
this doctrine, 176.

KEYS,

K.

Kingdom of Heaven, what meant by it in the Gospel, 267.
Kings, their authority founded on Scripture, 523. And practice of
the primitive Church, 524. This does not depend on their re-
ligion, 527. Cannot make void the laws of God, ibid.

King of England declared head of the Church, 517. This claimed
very early by them, 525.

Kifs of Peace, a practice of the apoftolic times, why let fall, 271.

L.

AITY, were of great ufe to the Church in times of perfecution,

mitive Church, ibid. How far required to submit to the Clergy,
501, 502.

Languages, the gift of them to the Apoftles, a strong proof of
Christianity, 79.

Laodicea Council, their catalogue of the canonical books, 119. Why
the book of the Revelation was not in it, ibid. Condemned those
who invocated angels, 332.

Latria, a degree of religious worship, the doctrine and practice of
the Church of Rome concerning it, 318, 319, 320.
Laud, Archbishop, falfely accufed with corrupting the doctrine of
the Church, 20. Efpoufed the Arminian tenets, 211.
Law, not binding the confciences of those of a different perfuafion,
7. In what sense the laws of the Jews are faid to be statutes for
ever, 127. Why not always obferved, 128. Errors that flowed
from mistaking the word Law in the New Testament, 129. The
defign of the ceremonial law, 134. It is now abrogated, 135.
Judiciary laws of the Jews belonged only to them, ibid. What
is meant by the moral law, 136. Laws of the Church in mat-
ters indifferent are not unalterable, 507.

Lay Adminiftrations in the Church not lawful, 341-344. Lay-
Baptifin, how introduced, 409.

Liberius, Pope, condemned Athanafius, and subscribed to Semiari-
anism, 260.

Liberty, feveral opinions about it, 160. Wherein it confifts, 161.
The notions of the Stoics, Epicureans, Philofophers, and Jews,
concerning it, 204. That of the Fathers, 205, 206. What coac-
tion is confiftent with it, 218. The Remonftrants' notion of it,
224. Several advantages and temptations that attend the dif-
ferent opinions, 232. See Predeftination.

Limbus Infantum, a fuppofed partition in hell for children that die
without Baptifm, 154.

Limbus Patrum, what, 75. Without foundation in Scripture,
ibid.

Lombard, Peter, the first that reckons feven facraments, 362.
Lord's Supper, the change made in the Article concerning it in
Queen Elizabeth's reign, 415. The importance of the contro-

verfy with the Church of Rome ooncerning it, 416, 429. The
words of the inftitution explained, 417-422. The defign of it,
424. Who are unworthy receivers of it, 425. The danger of
this, ibid. 466. Of the good effects of worthy receiving, 426.
What meant by the communion of the body and blood of Chrift,
427. Of receiving it in both kinds, 469.

Lucifer, the common notion of his fin, 60.

Lucretius owns that the world had a beginning, 26. His argu-
ment for chance from the production of infects, anfwered, 27.
Luther, what determined him to embrace St. Auftin's opinions,
208. Whether he afferted free-will, 210.

Lutherans have univerfally gone into the Semipelagian opinions,
210. Their doctrine of Confubftantiation, 460. Wherein it
differs from Tranfubftantiation, 461.

Lie, what is the lowest, and what the higheft act of that kind,
308.

MA

M.

ACCABEES, the first book commended, 297. The fecond
of little authority, ibid. The argument in favour of purga-
tory taken from this book confuted, 298.

Macedonians denied the Divinity of the Holy Ghoft, 91. This
herefy condemned by the Athanafian Creed, 142.

Mahomet denied the death of Christ, 69.

Mahometans, one fect affert liberty, but the generality fate, 204.
Maintain that men of all religions are equally acceptable to God,

239.

Magiftrate, the extent of his authority in facred things, 504.
Man, though all resemble one another, yet each have their peculiar
difference, 27.

Manichees denied the authority of the Gofpels, 105. Scarce de-
served the name of Chriftians, 108. Their abfurd opinions, ibid.
Concerning the Old and New Testament, 121. Of original fin,
149. Did not use wine in the Sacrament, 473.

Marcionites, their opinions, 105, 205. Are opposed by Origen,
ibid.

Marriage, in what degrees, and why, unlawful, 136. Why it ought
to be for life, 137. The meaning of that paffage, Such as marry
do well, but fuch as marry not do better, 186, 492. Is no facra-
ment, 386. In what fenfe a mystery, ibid. The bad confe-
quences of the Romish doctrine on this fubject, ibid. Is diffolved
by adultery, 389. The practice of the Church in this matter,
390. Whether a Chriftian may marry an Infidel, 412. That of
the Clergy lawful, 485. Is recommended equally to all ranks of
men, 486. Is one of the rights of human nature, ibid. Se-
veral of the Apoftles and Fathers of the primitive Church were
married, ibid.

Martyrs, the regard due to their bodies, 322. This being carried
too far degenerates into fuperftition, 323.

Mafs, the abfurdity of faying maffes for the dead, 302. This was

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the occafion of great endowments, 303. As practised in the
Church of Rome not known in the primitive ages, 482. What
was understood by it in the primitive Church, ibid. Solitary
maffes not known to them, ibid. The bad effects of them, 303,
483.
Matter, of the divifibility of it, 25. A difference between the fuc-
ceffion of time, and the divifibility of matter, 26. Is a paf-
five principle, 28, 54. Is not capable of thought, 44. Objec-
tions to this answered, 45. How the mind acts on it, we can-
not diftinctly conceive, ibid. Had its firft motion from the Eter-
nal Mind, 54. The great influence of the animal spirits on it,
82.

St. Matthew's and St. Mark's Gospel, Papias, his account of them,
105.

Maurus Rabanus wrote against the Corporal Prefence, 456.

Melito, Bishop of Sardis, his account of the books of the Old
Teftament, 118.

Memories of the Martyrs, what, 326, 327.

Merit of Congruity, what meant by it, 182. There is no such
merit, ibid. See Works.

Meffias, the revelation those before and under the law had of one,
122. Jews have long had, and still have, an expectation of him,
ibid. Proofs of the Meffias from the Old Teftament, ibid. 125.
Daniel very exprefs in this matter, 126. The proofs summed
up, 127. The objections of the Jews answered, ibid.
Metaphor, no good foundation for argument, 287, 293.
Middle Knowledge, what meant by it, 37, 209.
Millennium, an account of it, 296.

Mind. See Soul.

Minifters, their unworthiness hinders not the effect of the facra-
ments, 398. Their intention not neceffary to the effence of a
facrament, 400. Ought to be cenfured for their faults,

402.

Miracles well attefted a proof of the being of a God, 29. A dif-
tinct idea of them, 55. The nature and design of them, 81,
436. How to know if they are performed by good or evil fpirits,
82. Of those wrought by Mofes, 110. The spiteful construction
put upon those of our Saviour by the Jews, 195. Are neceflary
to prove infallibility, 246. The inftruments of them not to
be fuperftitiously uted, 324. Were not to be attempted with-
out an inward impulfe, 392. Are an appeal to our senses, 434.
Those that are contrary to our fenfes not to be believed, 435.
The abfurdity of thofe pretended in the Church of Rome, 430,
437.

Miffals, thofe of the Gallican Church different from the Roman,
509.

Molina and Fonfeca invented the middle or mean science, 209.

What meant by it, ibid.

phyfical evil, ibid.

Moral evil, how reconciled with providence, 42. The occafion of

Moral

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