to be venerated by the Council of Trent, ibid. Have no coun-
tenance from Scripture, 324. Nor from the practice of the first
Chriftians, ibid. No ufe made of them in the times of perfecu-
tion, when most neceflary, 325. Fables and forgeries invented
to fupport them, ibid. 328. The novelty of the worship of them,
327.
Religion, juft notions of God the basis of it, 39, 53, 137. The af-
fiftance that revealed religion can receive from philofophy, 151.
The defign of natural and revealed religion, 162, 340. The
truths of religion are impreffed by a divine direction, 164. Al-
coran afferts that all religions are equally acceptable to God,
239. Hobbes makes religion and law to be the fame, ibid. The
hypothefis of thofe who would accommodate their religion
to their fecular intereft, 240. Thefe opinions condemned,
ibid. 243. All religions are not alike, 243. A true notion of
it, 379.
Remiffion of fins, the notion of it under the old difpenfation, 132.
Not previous to juftification, 171. Is an act of God's favour,
173. The nature of it in the Gofpel, 291. Of the power of it
committed to the Apoftles, 369. In what fenfe it is continued
by their fucceffors, ibid.
Remonftrants, their opinions concerning free-will and predeftina-
tion, 203, 222. Their arguments, 222-230. Difficulties ob-
viated by their doctrine, 228. The advantages and difadvantages
of it, 232.
Repentance, not the valuable confideration, but the condition of
juftification, 175. The true notion of it, 367, 379. The danger
of trufting to a death-bed repentance, ibid.
Reprobation, the Supralapfarians' notion of it, 220. Is a doctrine
hard to be digefted, 234.
Refurrection, the poffibility of it, 47. Of the nature of the body
after it, ibid. Was denied by the Sadducees, 98. Was believed
under the Old Teftament, 130-132. Completes the happiness
of a future ftate, 295.
Refurrection of Chrift. See Chrift.
Revelation, what it is, and the design of it, 162, 340. That which
deftroys the evidence of our fenfes is not to be believed, 435. See
Scripture.
Revelation of St. John, its authority proved, 107. Why not men-
tioned in the catalogue of the Council of Laodicea, 119.
Righteousness, the doctrine of the Church of Rome concerning it,
173. That of the Reformed, ibid.
Rites. See Ceremonies.
Rock of the Church, what meant by it, 266.
Roman-Catholic. See Church of Rome.
Ruffin was the first who mentioned the article of Chrift's defcent
ABBATH is not moral in the highest fenfe, 138. The reafon-
ableness of it, 139. Of the change of it, ibid. Works of ne-
ceffity, or charity, may be done on it, 186.
Sacramental actions, the nature of them confidered, 471. May be
altered as to circumftances, ibid.
Sacraments, the doctrine of the Church of Rome concerning them,
172, 358. Its bad confequences, ibid. Of the effentials of them,
253. Are to be meatured only by the inftitution, 302. Are
more than mere ritual acts, 357,359. Do not justify by the
Opus Operatum, ibid. A Sacrament defined, 360. Matter is of
the effence of it, ibid. Must be inftituted by Christ, ibid. Pro-
teftants acknowledge only two, 361. Lombard the first who
mentions seven of them, 362. Reasons for rejecting the five ad-
ditional Sacraments, 396. Sacraments are ordained to be used,
and not to be gazed on and carried about, ibid. Their effect
depends on the worthy receiving, and not on the intention of
him that difpenfes them, 398.
Sacraments confidered as acts of church-communion, or as federal
acts, 466.
Sacrifices, expiatory ones, the nature of them, 69. How the death
of Chrift may be faid to be our Sacrifice, 71. In a general fense
all religious worship may be fo called, 477. But one Priest and
one Sacrifice in the Chriftian Religion, 479. Answer of the Fa-
thers to the Heathens, who charged them with having no Sacri-
fices, 481.
Sadducees denied the refurrection, 98. From whom sprung, and
what gave rife to their opinions, 129. Our Saviour's answer to
their puzzling question, 131. Afferted liberty free from all re-
straints, 204.
Saints were not invocated under the Old Teftament, 329. More
rational foundation for this under the old than under the new
difpenfation, 329. Chrift the only mediator and interceffor, 330.
This fuperftition derived from the heathens, ibid. When it was
introduced, 332. Its progrefs, ibid. The abfurdity of it, 333.
Scandalous offices of this kind in the Church of Rome, ibid.
What they found this practice upon, 334. Arguments for it ex-
amined, 335-339.
Salvation, whether eternal salvation was promifed under the Old
Teftament, 129. Is to be obtained only by the name of Chrift,
239. Of those who never heard of the Chriftian religion, 241.
Curiofity in this not to be indulged, 243. How far the Article
has determined in it, ibid. Difference between the means of fal-
vation, and commanded precepts, 345.
Samofatenus, his opinion of Chrift, 65.
Sanctification, what it is, and wherein it differs from juftification,
172. Is not perfected in this life, 197.
Scandal, the true notion of it, 506. The fear of giving scandal no
warrant to break established laws, 507.
Schifm in the Church, the making it, a great fin, 506.
Schoolmen, their vain attempt to explain the Trinity, 91. Their
many fubtilties in the doctrine of the Eucharift, 432. Their ex-
planation of the real prefence, 459.
Scot, John, his character, 457. Wrote against the doctrine of the
corporal prefence, ibid.
Scotus, Erigena, wrote against St. Austin's doctrine of Predeftina-
tion, 207.
Scriptures, the being of God ought not to be proved from them, 30.
His unity frequently afferted in them, 31. Their style suited to
the capacities of those for whom they were writ, 33. Their
meaning to be taken from the scope of them, 43. New Tefta-
ment when wrote, 79. Was early received, ibid. The names
and number of the canonical books, 94. Are the only complete
rule of faith, 95. Old Teftament was always appealed to by
Chrift and his Apoftles, 98, 109. The care taken to preferve
them, 99. Just confequences from them are to be believed, 101.
Contain all that is neceffary to falvation, 103. Are no fure guard
against error, ibid. Ought not to be read carelessly, ibid. Proofs
of the canon of the New Teftament, 106–110. Their autho-
rity is not founded on the judgment of the Church, 108. That
of the Old, 110-117. Why divided into three volumes, 115.
Why they were called canonical, 119.
Sees, whence their privileges and exemptions rofe, 509. The va-
nity of keeping up their ancient dignity, ibid.
Semipelagians, their notion of affifting grace and free-will, 162,
206.
Senfes, their influence on the mind, 321. The importance of their
evidence, 434. They determine our judgment of miracles, ibid.
The foundation of our belief of them, 435. Were appealed to
by the Fathers as infallible, 441.
Septuagint was highly esteemed in our Saviour's time, 109.
When, and at whofe charge it was wrote, 112. How it may be
reconciled to the Hebrew, 113.
Serenus, Bishop of Marfeilles, his zeal against image-worship,
316.
Serpent, Brazen, the breaking it when it came to be superstitiously
ufed, vindicated, 324.
Severity ought not to be affected, 199.
Sin, Adam's fin faid to be perfonal by the Pelagians and Socinians,
147. Our being liable to death and the miseries of mortality
thought by fome to be original fin, 148. Experience and Scrip-
ture teach an univerfal corruption, 148, 149. How this came
about, 150. God's juftice vindicated in the imputation of
Adam's fin, 151. Whether it deferves damnation, 152. Church
of Rome believe original fin is taken away by Baptifm, 153.
St. Auftin's doctrine concerning it, 154. The manner of its pro-
pagation not caly to be explained, ibid. Reafons why many are
of a different opinion, 156. How they explain the paffages of
Scripture, and the Article concerning it, 157, 158. What meant
by deadly and venial fin, 194. The fin against the Holy Ghoft
explained, 195. None capable of this fin fince miracles have
ceafed, 196. Of the pardon of fin after Baptifm, ibid. Is par-
doned according to the fincerity of our repentance, 198. What
meant by the fin unto death, 199. Difference to be made be-
tween deliberate fins and fins of infirmity, ibid. Sins once par-
doned not liable to after-punishment, 291. Unless with tem-
poral chaftifements, 292. Of the Apoftles' power of remitting
fins, 368. Whether this be continued in the Church, 369.
Socinians, their notion of the death of Chrift, 70. Of Adam's fin,
147. Objections against it, ibid. Their doctrine concerning
Predeftination, 204. Their opinion of prefcience and contin-
gencies, ibid. How far they agree with the Remonftrants and
Calvinists, 230.
Soldania, a moft degenerate nation, faid to deny the being of a
God, 23.
Soul is diftinct from matter, 44. What perceptions we have of its
nature and operation, ibid. Of the fouls of beafts, 45. The
foul is not the fame with the animal spirits, ibid. How it acts
on matter, inconceivable to us, ibid. In fome places of Scripture
fiands for a dead body, 74. Philofophers' notion of its pre-exift-
ence, 149. How defiled by Adam's fin, 152. Conjectures about
its ftate after death, 294. Various opinions concerning this,
295-300.
Spirits, animal, their nature and use, 45, 162. Are the immediate
organs of thought, ibid.
Spirits, invisible, the probability of their existence, and conjectures
about their nature, 46. Are not emanations or rays of the Di-
vine Effence, 47. What meant by the fpirits in prifon, 75. Of
the power of evil fpirits, 82. See Soul.
Stephen, St. worshipped Chrift in his last moments, 63. No other
care taken of his body, but to bury it, 324. No mention made
of worshipping him, 331.
Stephen, Pope, his infallibility denied by Cyprian and Firmilian,
259.
Stephen, Bishop of Autun, the first who introduced the word Tran-
fubftantiation, 459.
Stoics made all fins alike, 195. Put all things under a fate, 204.
Sublapfarians, their doctrine concerning Predeftination, 221. Avoid
anfwering the Supralapfarians, and feem in effect not to differ
from them, ibid.
Subscription, what the Clergy are bound to by their subscription of
the Articles, 9. Does import an affent to them, 11. Different
perfons may fubfcribe to them in different fenfes, ibid.
Suetonius, his account of Chrift, 78.
Supererogation. See Works.
Superftition, the danger of its being fuffered to mix with religion,
Supralapfarians, the chief bafis of their doctrine concerning Predef-
tination, 212. Their arguments from the abfurdity of the con-
trary opinion, 213.
Supremacy of the Pope difproved, 518-522. That of Kings or
Queens afferted, 523—527.
Symbols federal, the nature of them, 427.
EMPLE, how the glory of the fecond exceeded the first,
Thought different from matter and motion, 44. Has no parts,
ibid. Whether beafts have thought, 45. Is governed by impref
fions made on the brain, 161. Is influenced by the animal spirits,
164.
Time cannot be eternal, 25. Is not divifible to infinity, as matter
is, 26.
Timothy and Titus, rules given them concerning church-govern-
ment, 342.
Tradition, oral, the regard due to it, 95. The doctrine of the
Church of Rome concerning it, ibid. No rule in matters of
faith, ibid. The Scriptures intended to prevent the impostures
of it, 96. No certain way of conveying the articles of religion,
97. Was objected against on many occafions by our Saviour,
ibid. The occafion of great errors and ruin of the Jews, 98.
The Apostles laid no ftrefs on them, 99. Arguments of Irenæus
and Tertullian against them, 100. Objection from the darkness
of Scripture anfwered, 101. The difference between a fettled
canon of Scripture and oral tradition, 107. Traditions concern-
ing image-worthip departed from, 317.
Tranfubftantiation, a paragraph against it in the Articles in Ed-
ward the VIth's reign, 415. Why it was afterward fuppreffed,
416. The doctrine of the Church of Rome concerning it, 430.
The confequences of it, 431. The grounds on which it was be-
lieved, 432. Is contrary to our faculties both of fenfe and rea-
fon, 433. It was not received in the first and beft ages, 438.
Several prefumptive proofs of this, ibid.-444. The Fathers
believed the elements continued to be bread and wine after con-
fecration, 444-446. By whom it was formed and broached,
446. Several arguments against it, 449-467. How this doc-
trine crept into the Church, 453. By whom the term was firft
introduced, 459.
Tree of knowledge of good and evil, and the tree of life, conjec-
tures about them, 147, 148, 151.
Trent Council, the difappointments of it, a great probability there
will never be another, 285. First received the Apocrypha into the
canon, 119. Their decree concerning good works, 178. Declined
to give a clear decifion about image-worship, 319. Reasons of
this, ibid. Did not determine pofitively about relics, 323. Did
not decree the office of a Bishop an order, or a facrament, 385.
Was the first that decreed the indiffolubleness of marriage, even
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