; fee Man, Sin, Redemp tion. What happiness he loft by the fall, 96. What death he died, 97. He retained in his nature no will or light capable of itself to manifeft fpiritual things, ibid. Whether there be any reliques of the heavenly image left in him, ro1, 144. Alexander Skein's queries propofed to the preachers, 401, 402. Anabaptifts of Great Britain, 57, Anicetus, 56. Anointing, the anointing teacheth all things; it is, and abideth for ever, a common privilege, and fure rule to all faints, 52, 53°. Antichrift is exalted when the feed of God is prefied, 145. His work, 318, 319, 320, 325, 326. Antinomians, their opinion concerning justification, 209. Apoftafy, 263, 315. Apofile, who he is, their number was not limited, and whether any may be now-a-days fo called, 320, 321, 322, 323. Appearances; fee Faith. Arians, they first brought in the doctrine of Perfecution upon the account of religion, 502. Arius, by what he fell into error, 314, 315. Arminians; fee Remonftrants. Affemblings are needful, and what fort, 347, 348, &c. fee Worship, they are not to be forfaken, 364 Aftrologer, 64. Aurelia, there tén Canonicks were burnt, and why, 443, 444. B Baptifm is one, its definition, 409, 412 to 419. It is the Baptifm of Chrift, and of the Spirit, not of Water, 419 to 423. The Baptifm of water, which was John's Baptifm, was a figure of this Baptifm, and is not to be continued, 423 to 445. Baptifm with water doth not cleanfe the heart, 413, 425. Nor is it a badge of Chriftianity, as was circum cifion to the Jews, 428, 442. That Paul was not fent to baptize is explained, 428 to 431. Concerning what Baptifm Chrift fpeaks, Matt xxviii. 20. it is explained, 432. How the apostles baptized with water is explained, 435 to 439. To baptize fignifies to plunge, and how sprinkling was brought in, 439, 440. Those of old that used water-baptifm plunged, and they that were only fprinkled were not admitted to an ecclefiaftical function, and why, 440. Against the ufe of water-baptifm many heretofore have teftified, 443. Infant-Baptifm is tradition, 409, 444. were a mere human Bible, the laft tranflations always find fault with the firft, 80. Birth, the fpiritual birth, 66. Holy birth, 368, 369; lee Juftification Bishop of Rome, concerning his primacy, 56. How he abufed his autho rity, and by what he depofed princes, and abfolveth the people from the oath of fidelity, 500, 504. Blood, to abstain from blood, and things ftrangled, 479, 481. It hath been shed, 456. Blood Blond of Cbrift; fee Communion. Bonaventure, 35. he is in all men, is explained, 142. Being formed within, he is the formal cause of juftification, 196, 224. By his life, death, &c. he hath opened a way for reconciliation, 226, 227, Bow, to bow the knee ; fee Uncover 228. His obedience, righteoufnefs, the Head. death, and fufferings are ours; and it is explained that Paul faid, He filled up that which was bebind of the af fictions of Chrift in bis flesh, 206. How we are partakers of his fufferings, 252, 253, 254. For what end he was manifefted, 247, 248. He delivers his own by fuffering, 248. Con Bread, the breaking of bread among the Jews was no fingular thing, 466, 471. It is now otherwife performed than it was by Chrift, 470. Whether unleavened or leavened bread is to be ufed; alfo it is hotly difputed about the manner of taking it, and to whom it is to be given, 471, 472. See Com-cerning his outward and spiritual body, munion. C Calvinifts; fee Proteftants. They deny confubftantiation, 56. They maintain abfolute rebrobation, ibid. They think grase is a certain irrefiftible power, and what fort of a Saviour they would have, 177, 178. Of the flesh and blood of Chrift, 451, 454, 455. They ufe leavened bread in the fupper, 471. Canon, whether the fcripture be a filled up canon, 92. Whether it can be proved by fcripture that any book is canonical, 92, 93. Caftellio banished, 505. Ceremonies; fee Superftition. Chrift; fee Communion, Juftification, Redemption, Word-He fheweth himfelf daily, revealing the knowledge of the Father, 22. Without his fchool there is nothing learned but bufy talking, 23. He is the Eternal Word, 26. No creature hath access to God but by him, 26, 27, 28. He is the Way, the Truth, and the Life, 28. He is the Mediator between God and man, 27, 203. He is God, and in time he was made partaker of man's nature, 27. Yefterday, To-day the fame, and for ever, 38. The fathers believed in him, and how, ibid. fheep hear his voice, and contemn the voice of a stranger, 70, 301, 304. It is the fruit of his afcenfion to fend paftors, 84. He dwelleth in the faints, and how, 138, 139. His coming was neceffary, 141. By his facrifice we have remiffion of fins, 141, 183, 184, 203. Whether he be, and how His 448, 449. Concerning his outward and inward coming, 478. Chriftian, how he is a Chriftian, and when he ceafeth to be fo, 19, 25, 42, 43 to 48, 254, 286, 287, 288, 289, 300, 301. The foundation of his faith, 64. His privilege, 66. When men are made Chriftians by birth, and not by coming together, They have borrowed many 276, 277. things from Jews and Gentiles, 411, 412. They recoil by little and little from their first purity, 476, 568. The primitive Chriftians for fome ages faid, We are Chriftians, we fwear not, 553. And, We are the foldiers of Chrift, it is not lawful for us to fight, 565. Chriflianity is made as an art, 25. It is not Chriftianity without the Spirit, 40 to 44, 69, 70. It would be turned into Scepticism, 311. It is placed chiefly in the renewing of the heart, 279. Wherein it confifts not, 363. What is and is not the mark thereof, 428, 429, 442. Why it is odious to Jews, Turks, und Heathens, 454. What would contribute to its Commendation, 518. Church, without which there is no falvation; what the is; concerning her members, vifibility, profeffion, degeneracy, fucceffion, 272 to 298. Whatfoever is done in the church without the inftinct of the Holy Spirit is vain and The fame may be impious, 304. faid of her as was in the fchools of Thefeus's boat, 326. In her corrections ought to be exercised, and against whom, 488, 489. She is more corrupted by the acceflion of hypocrites, 498. The contentions of the Greek and Latin churches about un leavened leavened or leavened bread in the fupper, 471. The lukewarmness of the church of Laodicea, 287. There are introduced into the Roman church no lefs fuperftitions and ceremonies than among Heathens and Jews, 277. Circumcifion, a feal of the old covenant, 439. Clergy, 320, 322, 325, 336, 337; 472. Cloaths, that it is not lawful for Chriftians to ufe things fuperfluous in cloaths, 532 to 536, 569. Comforter, for what end he was fent, 22, 23. Commiffion, the commiffion of the difciples of Chrift before the work was finished was more legal tlian evangelical, 306. Communion, the communion of the body and blood of Chrift is a spiritual and inward thing, 445. That body, that blood is a fpiritual thing, and that it is that heavenly feed, whereby life and falvation was of old, and is now, communicated, 446, 447. How any becomes partaker thereof, 451 to 453. It is not tied to the ceremony of breaking bread and drinking wine, which Chrift ufed with his difciples, this was only a figure, 446, 453 to 465. Whether that ceremony be a neceffary part of the new covenant, and whether it is to be continued, 465 to 485. Spiritual communion with God through Chrift is obtained, 97. Community of goods is not brought. in by the Quakers, 488, 516, 517. Compliments; fee Titles. - Its Confcience; fce Magiftrate. definition, what it is; it is diftinguished from the faving light, 144 to 148,. 487. The good confcience, and the hypocritical, 266. He that acteth contrary to his confcience finneth; and. concerning an erring confcience, 487. What things appertain to confcience, 488. What fort of liberty of confci-, ence is defended, ibid. It is the. throne of God, 489. It is free from the power of all men, 505 Converfion, what is man's therein,, is rather a paflion than an action,, 149. Auguftine's faying, ibid. This is cleared by two examples, 149, 150. Correction, how and against whom it ought to be exercifed, 488, 489. Covenant, the difference betwixt the new and old covenant worship, 50, 346, 347, 375 to 378, 425 to 427. See allo Law, Gofpei. Cross,, the fign of the cross, 442. D Dancing; fee Plays. Days, whether any be holy, and concerning the day commonly called the Lord's day, 349, 464. Deacons, 474. Death; fee Adam, Redemption.-It entered into the world by fin, 105, 106. In the faints it is rather a paffing from death to life, 107. Devil, he cares not at all how much God be acknowledged with the mouth, provided himself be worshipped in the heart, 24, 25, 180. He haunts among the wicked, 248. How he may feem to be a minifter of the gofpel, 316 to 318. When he can work nothing, 37, 371. He keeps men in outward figns, fhadows, and forms, while they neglect the substance, 456, 457. Difpute, the difpute of the fhoemaker with a certain profeffor, 310, 311. Of an heathen philofopher with a bishop in the council of Nice, and of the unlettered clown, 312. Divinity, school-divinity, 299. How pernicious it is, 313 to 317. Dreams; fee Faith, Miracles. Farellus, 472. Father; fee Knowledge, Revelation, 33 Fathers, fo called; they did not agree about fome books of the fcripture, 70, 81. They affirm that there are whole verfes taken out of Mark and Luke, 81. Concerning the Septuagint interpretation, and the Hebrew copy, 81. They preached univerfal redemption for the first four - centuries, 125. They frequently ufed the word merit in their doctrine, 237, 239. Concerning the poffibility of not finming, 261, 262. The poffibility of falling from grace, 265. Many of them 'did not only contradict one another, but themselves also, 315. Concerning baptifm, and the fign of the crofs, 442. Concerning an oath, 544. Feet, concerning the washing of one another's feet, 467 to 470. Franequer, 331. Freely, the gospel ought to be preached freely, 330, 331. G Games; fee Sports. GOD, how he hath always manifefted himself, 18. Unless he fpeak within, the preacher makes a rustling to no purpose, 22, 23. None can know him aright, unless he receive it of the Holy Ghost, ibid. God is to be fought within, 23. He is known by fenfation, and not by mere speculation and fyllogiftick demonstrations, 23. He is the fountain, root, and beginning of all good works, and he hath made all things by his eternal word, 27. God fpeaking is the ob ject of faith, 34. Among all, he hath his own chofen ones, 20. He delights not in the death of the wicked; fee Redemption. He hath manifefted his love in fending his Son, 202, 226, 227. See Juftification. He rewards the good works of his children, 238, 239. Whether it be poffible to keep his commandments, 242, 243. He is the Lord, and the only judge of the confcience, 486, 489. He will have a free exercise, 497. Gofpel; fee Redemption.-The truths of it are as lies in the mouths of profane and carnal men, 30, 45, 46. The nature of it is explained, 49, 50. It is diftinguished from the law, and is more excellent than it, 50, 73. See Covenant, Law. Whether any ought to preach it in this or that place, is not found in fcripture, 297, 298. Its works are distinguished from the works of the law, 231. How it is to be propagated, and of its propagation, 490. The worship of it is inward, 427. It is an inward power, 167, 168. Grace, the grace of God can be loft through difobedience, 263, &c. Saving grace (fee Redemption) which is required in the calling and qualifying of a minifter; fee Minifter. In fome it worketh in a special and prevalent manner, that they neceffarily obtain falvation, 150, 151. Your Grace; fee Titles. H Hands, laying on of hands, 298, 480. Head, of uncovering the head in falutations, 512, 515, 529 to 532, 568, 569. Heart, the heart is deceitful and wicked, 77, 97, 98. Heathens, albeit they were igno rant rant of the history, yet they were fenfible of the lois by the fall, 191. Some heathens would not fwear, 553. Heathenith ceremonies were brought into the Chriftian religion, 442. Henry IV. king of France, 500. Hiftory of Chrift; fee Quakers, Redemption. Holy of Holies, the high priest entered into it once a year, 32. But now all of us at all times have access unto God, 51. Holiness, your holiness; fee Titles. Jacob, 358. I James the apostle, there were of old divers opinions concerning his epistle, 70. Idolatry, 345, 364. Whence it proceeded, 410. Jefting; fee Plays, Games. Jefuits; fee Set, Ignatian. Jefus fee Chrift.-What it is to be faved, and to be affembled in his name, 184, 201, 354. Jews, among them there may be members of the church, 273, 274. Their error concerning the outward fucceffion of Abraham, 285, Their worship is outward, 427. Illiterate; fee Mechanicks: Iniquities, fpiritual iniquities, or wickedness, 362. Inquifition, 499. Inpiration, where that doth not teach, words without do make a noife to no purpose, 21, 22. Jobn the apostle, concerning his fecond and third epiftles, and the revelation, there were fometimes divers opinions, 70. John the Baptift did not miracles, 296. Judas fell from his apostleship, 287: Who was his vicar, 304. His miniftry was not purely evangelical, 306. He was called immediately of Chrift, and who are inferior to him, and plead for him, as a pattern of their miniftry, 307. Juftification, the doctrine thereof is and hath been greatly vitiated among the Papifts, and wherein they place it, 197, 199, 200, 226. Luther and the Proteftants with good reafon oppofed this doctrine, though many of them ran foon into another extreme, and wherein they place it, and that they agree in one, 200, 201, 207. It comes from the love of God, 202, 226. To juftify, fignifies to make really just, not to repute juft, which many Proteftants are forced to acknowledge, 215, 216, 219 to 223. The revelation of Chrift formed in the heart is the formal caufe of juftification, not works (to fpeak properly) which are only an effect, and fo alfo many Proteftants have faid, 196, 199 to 202, 215 to 237. We are juftified in works, and how, 196, 206, 207, 208, 229 to 237. This is fo far from being a Popish doctrine, that Bellarmine and others oppofed it, 205, 206, 237, 239. К Kingdom of God, 381, 480, 490. Knowledge, the height of man's happinefs is placed in the true knowledge of God, 3. Error in the entrance of this knowledge is dangerous, 15. Superftition, idolatry, and thence atheism, have proceeded from the falfe and feigned opinions concerning God, and the knowledge of him, 17. The uncertain knowledge of God is divers ways attained, but the true and certain only by the inward and immediate revelation of the Holy Spirit, 201 It hath been brought out of use, and by what devices, 24, 25. There is no knowledge of the Father but by the Son, nor of the Son but by the Spirit, 18, 26, 27, 28, 29, 30, 31, 32. The knowledge of Chrift, which is not by the revelation of his Spirit in the heart, is no more the knowledge of Chrift, than the pratlin gof a parrot, PP |