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in the first ten centuries, 287. The natural ill tendency of them, ibid. See Pardons.

Industry of man, of great advantage to the earth and air, 38. Infallibility, proofs of it ought to be very express, 230. Is not to be inferred from the neceflity of it, 231. General confiderations against it, ibid. Miracles, though neceffary, not pretended to fupport it, 232. The Jewish had a better claim to it than the Roman Church, ibid. Reasons why it cannot be proved from Scripture, 233. A circle not to be admitted, 234. Notes of the Church no proof of it, ibid. Argument against the infallibility both of Popes and General Councils, 247. Proofs from Scripture anfwered, 250. The importance of this controversy, 252. No determination where it is fixed, 265.

Infants are by the law of nature and nations in the power of their parents, 181. Argument from circumcifion for infant Baptism, ibid. This agreeable to the inftitution of Chrift, 386, 387. Infinite, time nor number cannot be infinite, 24. Difference betwixt an infinite fucceffion of time, and compofition of matter, ibid.

Injuries, our Saviour's words concerning them explained, 495. Innocent I. Pope, his Epistle advanced to favour the chrism, does not prove it, 367. The VIIIth granted licenfe to celebrate the Lord's Supper without wine in Norway, 440. The IVth faid that all might have the cup who were cautious that none of it was fpilt, 443.

Infects, the argument for chance from the production of them confidered, 26.

Inspiration, a general notion of it, 106. Several kinds and degrees of it, 107. Different ftyles in thofe degrees, ibid. Diftinguished from euthufiafm and impofture by miracles and prophecy, 108. Of individual words, or ftrict order of time, not neceffary, ibid. John, St. the paffage concerning the Trinity in his first Epistle doubtful, 49. The beginning of his Gospel explained, 54. This con firmed by the ftate of the world at that time, 55.

Jonas of Orleans wrote againft image worship, 296.

Jofephus, his account of the books of the Old Teftament, 110. Jofias, what those books of the law were which were discovered in his time, 104.

Irenæus, his care to prove the authority of the Gofpel, 98. Judgment, private, ought to be allowed in religious matters, 240. Julian the Apoftate, though be reproaches the Chriftians for Baptifm, does not charge them with the abfurdities of Tranfubftantiation, 412. Objected that the Chriftians had no facrifices, 449.

Juft, or juftified, two fenfes of thefe words, 157.

Juftification, feveral mistaken notions of it, 120. Whence they proceeded, ibid. The law of Mofes not fufficient to juftify, 157. The condition of our juftification, 158, 161. The difference be

tween St. Paul and St. James on this fubject explained, 159. In

herent

herent holiness not the caufe of justification, 161. What we ought to believe concerning it, and the proper ufe to be made of this doctrine, 164.

K

K.

EYS, of the power of them committed to St, Peter, 251. Kingdom of Heaven, what meant by it in the Gospel, 251. Kings, their authority founded on Scripture, 488. And practice of the primitive Church, 489. This does not depend on their religion, 491. Cannot make void the laws of God, 492.

King of England declared head of the Church, 482. This claimed very early by them, 489.

Kifs of Peace, a practice of the apoftolic times, why let fall, 255.

L.

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

L400. Had a right to be confulted in the decifions of the primi

tive Church, ibid. How far required to submit to the Clergy, ibid. 467.

Languages, the gift of them to the Apoftles, a ftrong proof of Chriftianity, 74.

Laodicea Council, their catalogue of the canonical books, 111. Why the book of the Revelation was not in it, ibid. Condemned those who invocated angels, 310.

Latria, a degree of religious worship, the doctrine and practice of the Church of Rome concerning it, 298, 299.

Laud, Archbishop, falfely accufed with corrupting the doctrine of the Church, 19. Efpoufed the Arminian tenets, 197. Law, not binding the confciences of those of a different perfuafion, 7. In what fenfe the laws of the Jews are faid to be statutes for ever, 119. Why not always observed, 120. Errors that flowed from mistaking the word Law in the New Teftament, ibid. The defign of the ceremonial law, 125. It is now abrogated, 126. Judiciary laws of the Jews belonged only to them, ibid. What is meant by the moral law, 127. Laws of the Church in matters indifferent are not unalterable, 473.

Lay-Adminiftrations in the Church not lawful, 319-322. LayBaptifm, how introduced, 382.

Liberius, Pope, condemned Athanafius, and fubfcribed to Semiarianifm, 244.

Liberty, feveral opinions about it, 149. Wherein it confifts, 150. The notions of the Stoicks, Epicureans, Philofophers, and Jews concerning it, 191. That of the Fathers, ibid. 192. What coaction is confiftent with it, 204. The Remonftrants notion of it, 209. Several advantages and temptations that attend the different opinions, 217. See Predestination.

Limbus Infantum, a fuppofed partition in hell for children that die without Baptifm, 144.

Limbus Patrum, what, 71. Without foundation in Scripture,

ibid.

Lombard, Peter, the first that reckons feven facraments, 338.

Lord's Supper, the change made in the Article concerning it in Queen Elizabeth's reign, 388. The importance of the controversy with the Church of Rome concerning it, 389, 401. The words of the inftitution explained, 390-395. The defign of it, 396. Who are unworthy receivers of it, 397. The danger of this, 398, 435. Of the good effects of worthy receiving, 398. What meant by the communion of the body and blood of Chrift, 399. Of receiving it in both kinds, 438.

Lucifer, the common notion of his fin, 57.

Lucretius owns that the world had a beginning, 25. His argu

ment for chance from the production of infects, answered, 26. Luther, what determined him to embrace St. Auftin's opinions, 194. Whether he afferted free-will, 197.

Lutherans have univerfally gone into the Semipelagian opinions, 197. Their doctrine of Confubftantiation, 430. Wherein it differs from Tranfubftantiation, ibid.

Lye, what is the lowest, and what the highest act of that kind, 288.

M.

Mitte authority, ibid. The argument in favour of purga

ACCABEES, the first book commended, 278. The fecond of

tory taken from this book confuted, 279.

Macedonians denied the Divinity of the Holy Ghoft, 86. This herefy condemned by the Athanafian Creed, 133.

Mahomet denied the death of Chrift, 65.

Mahometans, one fect affert liberty, but the generality fate, 191. Maintain that men of all religions are equally acceptable to God,

224.

Magiftrate, the extent of his authority in facred things, 470.

Man, though all resemble one another, yet each have their peculiar difference, 110.

Manichees denied the authority of the Gofpels, 98. Scarce deserved the name of Christians, 101. Their abfurd opinions, ibid. Concerning the Old and New Testament, 113. Of original fin, 139. Did not ufe wine in the Sacrament, 442.

Marcionites, their opinions, 98, 191. Are oppofed by Origen,

ibid.

Marriage, in what degrees, and why, unlawful, 127. Why it ought to be for life, ibid. The meaning of that paffage, Such as marry do well, but fuch as marry not do better, 174, 458. Is no facrament, 360. In what fenfe a myftery, ibid. The bad confequences of the Romish doctrine on this fubject, 361. Is diffolved by adultery, 363. The practice of the Church in this matter, 364. Whether a Chriftian may marry an Infidel, 386. That of the Clergy lawful, 452. Is recommended equally to all ranks of

men,

men, 453. Is one of the rights of human nature, ibid. Several of the Apostles and Fathers of the primitive Church were married, ibid.

Martyrs, the regard due to their bodies, 301. This being carried too far degenerates into fuperftition, 302.

Mafs, the abfurdity of faying mailes for the dead, 283. This was the occafion of great endowments, 284. As practifed in the Church of Rome not known in the primitive ages, 449. What was understood by it in the primitive Church, 450. Solitary mafles not known to them, ibid. The bad effects of them, 284, 451. Matter, of the divifibility of it, 24. A difference between the fucceffion of time, and the divifibility of matter, ibid. Is a palive principle, 27, 51. Is not capable of thought, 41. Objections to this anfwered, 42. How the mind acts on it, we cannot diftinctly conceive, 43. Had its firft motion from the Eternal Mind, 51. The great influence of the animal fpirits on it,

78.

St. Matthew's and St. Mark's Gofpel, Papias, his account of them, 98.

Maurus Rabanus wrote against the Corporal Presence, 426.

Melito, Bishop of Sardis, his account of the books of the Old Tefta

ment, IIO.

Memories of the Martyrs, what, 304, 305.

Merit of Congruity, what meant by it, 170. There is no fuch merit, ibid. See Works.

Meffias, the revelation those before and under the law had of one, 114. Jews have long had, and ftill have an expectation of him, ibid. Proofs of the Meffias from the Old Teftament, ibid. 117. Daniel very exprefs in this matter, ibid. The proofs fummed up, 118. The objections of the Jews anfwered, 119. Metaphor, no good foundation for argument, 269, 275. Middle Knowledge, what meant by it, 35, 195. Millennium, an account of it, 277.

Mind. See Soul.

Minifters, their unworthiness hinders not the effect of the facraments, 372. Their intention not neceffary to the effence of a facrament, 374. Ought to be cenfured for their faults, 375. Miracles well attefted a proof of the being of a God, 27. A diftinct idea of them, 51. The nature and defign of them, 77, 407. How to know if they are performed by good or evil fpirits, 78. Of those wrought by Mofes, 103. The fpiteful construction put upon those of our Saviour by the Jews, 183. Are neceffary to prove infallibility, 231. The inftruments of them not to be fu perftitiously ufed, 303. Were not to be attempted without an inward impulfe, 366. Are an appeal to our fenfes, 405. Thofe that are contrary to our fenfes not to be believed, 406. The abfurdity of thofe pretended in the Church of Rome, 402, 408. Miffals, thofe of the Gallican Church different from the Roman,

475.

Molina and Fonfeca invented the middle or mean fcience, 195. What meant by it, ibid.

Moral evil, how reconciled with providence, 40. The occafion of physical evil, ibid.

Moral Law. See Commandments.

Morality, the fources of it, 127. Two orders of moral precepts, ibid. Religion the foundation of it, 128.

Mofes, the defign of the Mofaical religion, 59. God's defign in ordering him to put things in writing, 89. His miracles a proof of his divine miffion, 103. The defign and authority of his writings, ibid. His laws not unalterable, 119. Of the covenant he made between God and the Ifraelites, 121. The feveral things he fuppofed known, ibid. The Jews had better reason to invoke him, than Chriftians have any faint under the Gospel, 308.

Myfteries that contradict reafon are not to be believed, 407.

N

N.

ATALITIA, the day of a faint's death, fo called, 282. Nature, though we cannot fix the bounds of it, we can know what goes beyond it, 77.

Nazianzen, his complaints of Councils, 264.

Neceffary, whether God's acts are fo, 32.

Neceflary Erudition, the title of a book, published at the beginning of the Reformation, 6.

Neceffary exiftence muft belong to God, 28.

Neceffity juftifies breaking through rules of worship, 326.

Nectarius, Bishop of Conftantinople, what occafioned him to forbid confeflion, 349.

Negative, why to be maintained in points of faith, and not in matters of fact, or theories of nature, 6.

Neftorius, his doctrine concerning the perfon of Chrift, 64. Concerning the Blessed Virgin, 305. His herefies are condemned in the Athanafian Creed, 133.

Nice, Council, compofed their Creed out of many former ones, 3. What they determined concerning the Trinity, 49. Afferted the worship of images, 296. Was rejected in England on that account, ibid. The history and acts of that Council give a bad opinion of them, 297. The nature of that worship they allowed to images, 298.

Nicene Creed, an account of it, 153.

Nicolaitans, a name of reproach given to the married Clergy, 457. Notes, the pretended ones of the true Church examined, 234. Novatians opposed the receiving the lafped into the Church, 184, 347.

0.

ATHS, ill and rafhly made, ought not to be kept, 460. What an oath is, 501. A falfe one, what, ibid. Oaths were very

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early