272. When appointed, ought to be obferved, if lawful, 273, 504. Cautions to be obferved in appointing them, 273. Unity among Chriftians, a great reafon for obferving them, 505.
Cerinthus denied the divinity of Chrift in the earliest age of Chrif- tianity, 59.
Chance, the abfurdity of maintaining that the world was made by it, 27. An argument for this opinion answered, 28.
Charity and brotherly love, their great usefulness in the Chriftian religion, 504. Charity to the poor, of the extent of it, 186. What renders it acceptable to God, 380. Is more particularly re- commended by the Gofpel, 536. Our Saviour's rule concerning the measure of it, ibid.
Charles the Great, a council in his time, and books published in his name, against image-worship, 317. Introduced the Roman miffal into the Gallican Church, 509. Published many Capitulars con- cerning ecclefiaftical matters, 525.
Cherubims that were in the holiest of all, no argument for image- worship, 320.
Children, of their parents' power over them, 412. In what sense they are said to be holy, 413.
Chinese, their alleged antiquity without foundation, 26.
Chrism, used by the Church of Rome in confirmation, what it is, 364. Might only be confecrated by the Bishop, 365. Was ap- plied by prefbyters in the Greek Church, ibid. Great difputes about it, 366.
Chrift, in two refpects the Son of God, 56. In what fense of one fubftance with the Father, 57. Proofs of his divinity, ibid. -66. This was early denied by Ebion and Cerinthus, 59. Was the creator of all things, 57. Has all the names, operations, and attributes of God given him, 61. Is propofed in the New Tefta- ment as the object of divine worship, 63. This not charged as idolatry by the Jews at that time, ibid. The Jews understood this part of our religion in a manner confiftent with their former ideas, 64. What those were, ibid. The Arian and Socinian hypothefis concerning him, 65. Is not to be worshipped as an angel or prophet, but as truly God, 66. Took on him the nature of man, ibid. The two natures united in one person, 67. The de- fign of using the term Person, 68. That there fhall be an end to his mediatorial office, ibid. But not to his personal glory, ibid. Of the certainty and defign of his death, 69. It was not merely in confirmation of his doctrine, and a pattern of fuffering, 70. Atoned for more than Adam's fin, 71. In what fense his death is faid to be our facrifice, ibid. His agony explained, ibid. The reconciliation made by his death not abfolute, and without con- ditions, 72. Of his descent into hell, 73. When and by whom this Article was introduced, ibid. Several different opinions about this, 74,75. What feems to be the true meaning of it, 76. Proof of his refurrection depends on the authority of the New Tefta- ment, 77. Several circumftances concurring to prove it, ibid. 84.
His afcenfion not capable of fo full a proof, 85.. This depends chiefly on the teftimony of the Apoftles and effufion of the Holy Ghoft, ibid. His refurrection was brought about by a miracle, 86. Curiosity about the manner of it taxed, ibid. How it may be faid he was three days in the grave, ibid. The intention of his staying forty days after on earth, ibid. Of the manner of his afcenfion, 87. The great authority with which he is vefted, ibid. Of his glorious appearance at the laft day, 88. Whether he was the mediator of the old, as well as the new difpenfation, 129. His death applied to those who are incapable of expressly laying hold of it, 133. His death the only cause of our juftification, 174. Chrift alone was without fin, 191. Of the efficacy and extent of his death, 176, 217. Is our only mediator in point of inter- ceffion as well as redemption, 330. Why he chose to suffer at the time of the Paffover, 417. He is the only priest, and his death the only facrifice under the Gospel, 479.
Christianity gives much purer ideas of God than the Mofaic dif- penfation, 62. The foundation of, 173. Does not leffen the tem- poral authority, 524. Raifes the laws of love and charity to a high degree, 536. Does not condemn all oaths, 541. Chriftians are not exempt from capital punishment for great crimes, 530. In what cafe may engage in war, 532. Or go to law, ibid. Are not obliged to have their goods in common, 535. May fwear on important occafions, 540.
Chronology, the diverfity of it no fufficient objection to the autho rity of the Scriptures, 114.
Chryfoftom, St. mentions nothing of relics, 326. Denie that any miracles were wrought in his time, ibid. Condemns auricular confeffion, 373.
Church ought to proportion her rules of communion and cenfure to thofe of the Gospel, 198. Of its authority to establish doc- trines, 245. What a true Church is, 252, 257. May be visible, though not infallible, 257. Of her power in appointing ceremo- nies, 270, 271. And in matters of faith, 268. Can make no new terms of falvation, 276. The meaning of Chrift's words, Tell the Church, &c. 286. How the Church is the pillar and ground of truth, ibid. There was to be an authority in the Church, 342. What it is, 345. The order fettled by the Apo- ftles was for fucceeding ages, 343. Every Church an indepen- dent body, 510. The refpect due from one Church to another, ibid. Wherein her authority in oppofition to the civil magistrate confifts, 528.
Church of Rome owns the positive doctrines of the Church of Eng- land, 6. Its tyranny in impofing its doctrines, 9. Their opi- nion concerning the Scriptures and traditions confuted, 95, Leave the second Commandment out of their Catechism, 140. Main- tain that original fin is quite taken away by Baptifm, 153. The confequence of this, ibid. Their doctrine concerning the remif- fion of fins, 171. The ufe of the Sacraments, 172. And the fufficiency of inherent holiness for juftification, 173. What they
call a good work, 178. What they teach concerning the love of God, 184. Their doctrine of fupererogation confuted, 188. Their diftinction of mortal and venial fin, 194. Just preju- dices against its infallibility, 246–268. Their notes of a true Church, 249. Thefe do not agree to their Church, 251. Have erred not only in their living and ceremonies, but in matters of faith alfo, 258. The influence of the Popes on the canons, cere- monies, and government of the Church, ibid. Is guilty of a cir- cle, 249, 277. The abfurdity of this, ibid. Their doctrine con- cerning purgatory, 290. See Purgatory. Concerning pardons, 305. Of indulgences, 307. Of image-worship, ibid. Of wor- fhipping of relics, 322. Of the invocation of faints and angels, 329. Of worship in an unknown tongue, 354. Of their five additional Sacraments, 362. Of the intention of the Prieft be- ing neceffary to the effence of a Sacrament, 400. Of Tranfub- ftantiation, 430. Of withholding the cup from the Laity, 469. Of the facrifice of the Mafs, 478. Of the celibacy of the Clergy, 485. Church of England and Rome, wherein they agree, and wherein of different opinions, 146. Answer to the question, Where was your Church before Henry VIII. 258. See Articles, Authority. Circumcifion, why not necellary to be continued, 128. Of infants under the Old Testament an argument for infant Baptism under the New, 414.
Claud of Turin wrote with vehemence against image-worship, 317. Clergy, the import of their fubfcription to the Articles, 10. Their marriage made an argument against the Reformation, 485. This not contrary to the purity of divine performances, 486. Those in England were married in the Saxon times, 490. Are subject to their Princes in ecclefiaftical matters, 523. See Celibacy, Councils. Commandments, or moral law, the nature of it, 136. The two first against idolatry, 137. The morality of them, ibid. The third against not only vain and idle, but false swearing, 138. The mo- rality of this, ibid. The fourth, in what sense moral and rea- fonable, ibid. The rigour of it abated by our Saviour, 139. Thefe four diftinct Commandments, 140. Why this divifion is prefer- red to that of the Church of Rome, ibid. The order of the fe- cond table, ibid. The fifth and tenth, how they are the fences of the intermediate four, ibid. In what fenfe the last is moral, 141. Of the obligation of this law upon Chriftians, ibid.
Communion of the body and blood of Chrift, the meaning of it explained, 427.
Concomitance, no fufficient argument for communion only in one kind, 472.
Confeffion of fins, the Scripture account of it, 368. Auricular confeffion not neceffary, 371. No authority for it in Scripture, ibid. Nor from the practice of the primitive Chriftians, 372. The first occafion and progrefs of it, ibid. Gave great scandal at Conftantinople, 373. How far the power of the Church extends
in this matter, 375. The good and bad effects of it, ibid. Ought to be no law of the Church, because not a law of God, 376. The bad effects of it in the Church of Rome, 376, 503. Confeffion of adversaries, not a note of the true Church, 250. Confirmation, a very ancient practice, and justifiable as used in the Church of England, 362. Reasons why it is no Sacrament, 363. The form of it in the Church of Rome, 364. Whether the Bi- fhop only should confirm, 365. Great disputes about this, 366. Confecration, the effect of it in the Eucharift, according to the doc- trine of the Church of Rome, 430. The virtue of it depends on the intention of the Prieft, 431. By whom a bell was ordered to be rung at the confecration, 455. It was an opinion that the Lord's prayer was at first the prayer of confecration, 475. Confequences of opinions ought not to be charged as tenets, 233. Conftance, Council of, its decree for withholding the cup from the Laity, 475. The abfurdity of it, and cruelty used to establish it, ibid.
Conftantia, the legend concerning her great refpect for Hilarion's body, 325. Conftantinople, Council, made no new additions to the Creed, 3. Said that the Holy Ghoft proceeded from the Father only, 91. Condemned image-worship, 316.
Confubftantiation, what the Lutherans mean by it, 460. Their doctrine confuted, ibid. Ought not to diffolve the union of Churches where adoration is not joined with it, 461.
Contrition, the definition of it, 377. Wherein the Church of Rome make it differ from attrition, ibid. Their doctrine concerning it liable to great abufe, 378.
Corporal Prefence, how the doctrine concerning it came into the Church, 452. The progrefs of it, 453-460. See Tranfubftan- tiation.
Covenant, whether God made one with Adam for his posterity, 154. The tenor of the New Covenant, 198.
Covetoufness, the precept against it not moral in the strictest sense, 140. Not a crime more peculiar to the married than the un- married Clergy, 488.
Councils, cannot be called without the confent of Princes, 278. Popes were not always confulted, 279. Have affumed the power of cenfuring, depriving, and making Popes, ibid. What makes a Council to be general, 280. The numbers neceffary, and how cited, ibid. Not of divine inftitution, because no rules in Scrip- ture concerning them, 281. Several arguments against their in- fallibility, ibid.-288. They have been contrary to one another, 282. Disorders and intrigues in Councils, ibid. No General Councils pretended in the first three centuries, 285. No profpect of another General Council, ibid. Of the decree of the Council of Jerufalem, 287. Some General Councils have erred, 288. Doctrines are not to be believed on their authority, ibid. Creation imports infinite power, 39, 57. The nearest approach to
a true idea of it, 39, 57. Is afcribed to Chrift in the New Tef- tament, 61.
Creeds were at firft conceived in general terms, 2. That which
goes by the name of the Apostles not made by them, ibid.—144. What probably was the first, 2. The occafion of their being en- larged, 4. Those of Nice and Conftantinople, 3. None of the three Creeds named with exactness, 142. That of Nice is the Conftantinopolitan, ibid. That of Athanafius not made by him, ibid. That faid to be the Apoftles, of no great antiquity, 144. Cross, a prayer used in the confecration of a cross, 320. Crucifixion of Chrift, and his death, owned by all Chriftians, 69. Denied by the Docetæ and Mahomet, ibid.
Cup, or Chalice, in the Sacrament, ought to be given to the Laity, 469. This particularly enjoined in the words of inftitution, ibid. Not to the Clergy only, as Priests, 470. This the practice for above a thousand years, 472. The infufficiency of concomi- tance and other arguments advanced against it, ibid.-474- Cyprian owned not the infallibility of Pope Stephen, 263. Made the effect of a Sacrament to depend on the good state of the ad- miniftrator, 398.
AMNATION, to eat and drink their own damnation ex- plained, 425. Damnation fometimes means temporary pu- nishments, ibid.
Daniel, his prophecy of the LXX. Weeks explained, 126. Death might have been the natural confequence of Adam's fall, 154. This not to be restrained to a natural death, ibid. How this might be tranfmitted to his pofterity, 152. Prayers for the dead, an early practice in the Church, 300. What gave rife to it, ibid. Tertullian's opinion about it, 301. The abfurdity of masses for the dead, 302. The method of commemorating eminent faints in the primitive times, 303.
Death-bed repentance, the trufting to it a fatal error, 197, 379. Decrees of God have been the subject of many difputes, 10, 146. The foundation of the doctrine of abfolute decrees, 155. This feems contrary to the nature of God, 156, and exposes the Chrif- tian religion, ibid. Upon what views God formed his decrees con- cerning mankind, 202. Four opinions concerning them, 203,
Decretal Epiftles of the first Popes, with what view published, 261. Are univerfally held fpurious, ibid. Was a forgery of the eighth century, contrived with little art, 454.
Delivery unto Satan, an effect of the extraordinary power of the Apoftles, 496, 497.
Dipping in Baptifm, the danger of it in cold climates, a good rea- fon for fprinkling, 471. The cuftom of dipping the bread in the wine in the Lord's Supper, when introduced, 474. Was con- demned by the Council of Bracara, ibid.
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