rot, which hath been taught a few words, may be faid to be the voice of a man, 31., L Laicks, 320, 322. Law, the law is diftinguished from the gofpel, 50, 427. The difference thereof, 50, 252, 253. See Gospel.Under the law the people were not in any doubt who should be priests and minifters, 281. See Minifler of the law, Worship. Learning, what true learning is, 307, 308. Letter, the letter killeth, quickeneth not, 253. Light, the innate light is explained by Cicero, 191, 192. Light of nature, the errors of the Socinians and Pelagians, who exalt this light, are rejected, 95. Saving Light; fee Redemption.Is univerfal; it is in all, 132. It is a spiritual and heavenly principle, 138. It is a fubftance, not an accident, 139, 140. It is fupernatural and fufficient, 160, 166. It is the gofpel preached in every creature, 167. It is the word nigh in the mouth and in the heart, 170, 171. It is the ingrafted word, able to fave the foul, 176. Teftimonies of Auguftine and Buchanan concerning this light, 194, 195. It is not any part of nature, or reliques of the light remaining in Adam after the fall, 144. It is diftinguished from the confcience, 345. It is not a common gift, as the heat of the fire, and outward light of the fun, as a certain preacher faid, 182. It may be refifted, 133, 137, 147, 148, 262, 263. By this light or feed, grace and word of God, he invites all, and calls them to falvation, 172, 173, 174. None of thofe to whom the hiftory of Chrift is preached are faved, but by the inward operation of this light, 175 to 181. It is Tmall in the first manifeftation, but it groweth, 176. It is flighted by the Calvinifts, Papifts, Socinians, and Arminians, and why, 177. None can put it to filence, 178. There are and may be faved by the operation thereof, who are ignorant of the history of Chrift, 109, 110, 134, 141, 142, 173, 181 to 191. An anfwer to the objection, That none can be faved, but in the name of Jefus Chrift, 184, 185. Literature, human literature is not at all needful, 308, Gr. Liturgy, 351, 373. Logick, 312. Lord, there is one Lord, 38, 39. Love, of a love-feaft, 475, 477. Lutherans; fee Proteftants. They affirm confubftantiation, 56. Of the flesh and blood of Chrift, 454 They ufe unleavened bread in the fupper, 471. M Magiftrate, concerning his power in things purely religious, and that he hath no authority over the confcience, 486 to 512. Nor ought he to punith according to church censure, 489, 490. Concerning the prefent magiftrates of the Chriftian world, 568, 569. Mabomet prohibited all difcourfe and reafoning about religion, 506. He was an impoftor, 146. Majefy, your majefty; fee Titles. Man; fee Knowledge. His fpirit knoweth the things of a man, and not the things of God, 29. The carnal man efteemeth the gospel truths as lies, 30. And in that state he cannot pleafe God, 42. The new man and the old, 66, 139. The natural man cannot difcern fpiritual things; as to the firft Adam, he is fallen and degenerate, 66, 94, 95, 108. His thoughts of God and divine things in the corrupt ftate are evil and unprofitable, 94, 95. Nothing of Adam's fin is imputed to him, until by evil-doing he commit his own, 97, ro5. In the corrupt ftate he hath no will or light capable of itfelf to manifeft fpiritual things, 97 to 103, 202. He cannot when he will procure to himself tendernefs of heart, 147. Whatfoever he doth, while he doth it not by, in, and through the power of God, he is not approved of God, 369. How the inward man is nourished, 448 to 453. How his understanding cannot be forced by fufferings, and how how his understanding is changed, 497, 498. Merchandife, what it is to make merchandife with the Scriptures, 315. Mafs, 345, 351, 373, 403. Mathematician, 64. Mechanicks, 327. They contributed much to the reformation, ibid. Merit; fee Juftification. Metaphyficks, 312. Minifter of the gofpel, it is not found in Scripture if any be called, 74, 75, 298. Teachers are not to go before the teaching of the Spirit, 84. The Popish and Proteftant errors concerning the grace of a minifter are rejected, 95, 103, 104. They are given for the perfecting of the faints, &c. 249. Concerning their call, and wherein it is placed, 271, 280 to 298. Qualities, 272, 299 to 317. Orders and diftinction of laity and clergy, 320 to 325. Of feparating men for the miniftry, ibid. Concerning the fuftentation and maintenance of minifters, and their abufe; of the idleness, riot, and cruelty of minifters, 327 to 340. What kind of miniftry and minifters the Quakers are for, and what fort their adverfaries are for, 341 to 343. Minifler of the law, there was no doubtfulness concerning them under the law, 281, 305, 306. Their miniftry was not purely fpiritual; and while they performed it, they behoved to be purified from their outward pollutions, as now thofe under the gofpel from their inward, 280, 281, 306. Miracles, whether they be needful to thofe who place their faith in objective revelation, 35, 36, 296. Mofes, 190, 375, 378, 410, 447. Munfter; fee Anabaptifts, their mifthievous actings, 54. Mufick, 408. Myftery of iniquity, 320, 380, 381. N Name of the Lord, 433: To anoint in the name of the Lord, 479. Nero, 495, 496. Noab's faith had neither the fcripture nor the prophecy of thofe going Papifts, the rule of their faith, 55. They are forced ultimately to recur unto the immediate and inward revelations of the Holy Spirit, 65. What difference there is betwixt the curfed deeds of those of Munfter and theirs, 57 to 61. They have taken away the fecond commandment in their catechifm, So. They make philofophy the hand-maid of divinity, 85. They exalt too much the natural power, and what they think of the faving light, 177. Their doctrine concern ing juftification is greatly vitiated, 197. Concerning their manners and ceremonies, 276, 277, 290, 291, 294 295. Their literature and ftudies, 308. Of the modern apofties and evangelifts, 323. Whom they ex clude from the ministry, 327. They must be fure of fo much a year before they preach, 330. They do not la bour, 338. The more moderate and fober of them exclaim against the exceffive revenues of the clergy, 333. Their worship can easily be stopped, 373. Albeit they fay, None are faved without water baptifm, yet they allow an exception, 421. Of baptifm, 442, 443. Of the flesh and blood of Chrift, 454, 455. Of an oath, 544. Parable of the talents, 158, 167: Of the vineyard intrufted, 156, 157. Of the fower, 166, 170. Of the tares, 492, 493. Pafchal Lamb, the end thereof, 459. Patriarchs, Pelagius denied that man gets an evil feed from Adam, and afcribes all to the will and nature of men: he faid, that man could attain unto a ftate of not finning by his mere natural ftrength, without the grace of God, 261, 262. Perfecution upon the account of religion, 502 to 509. See Magiftrate. Perfeverance, the grace of God may be loft through difobedience, 241, 263, 266. Yet fuch a ftability may in this life be attained, from which there cannot be a total apoftafy, 267 to 270. Peter, whether he was at Rome, 56. He was ignorant of Ariftotle's logick, 85. There were of old divers opinions concerning his tecond epiftle, 70. Pharifees, 410, 464. Philofoper, the heathen philofopher was brought to the Chriftian faith by an illiterate ruftick, 312. Philofopby, 299, 312, Plays, whether it be lawful to use them, 512, 515, 536 to 542, 570. Polycarpus, the difciple of John, 56. Pray, to pray for remiffion of fins, 260. Concerning the Lord's Prayer, 364. To pray without the Spirit is to offend God, 369, 540. Concerning the prayer of the will in filence, 380. See Worship. Prayer, the prayers of the people were in the Latin tongue, 309. Preacher; fee Minifter. Preaching, what is termed the preaching of the word, 316, 325, 347 348. To preach without the Spirit is to offend God, 369. See Worship. It is a permanent inftitution, 430. It is learned as another trade, 325. Predeftinated, God hath after a fpecial manner predeftinated fome to falvation; of whom, if the places of fcripture which fome abuse be understood, their objections are easily folved, 152, 153. Prieft, under the law God fpake immediately to the high priest, 32, 51. Priefts; fee Minifter of the law, 279, 281, 284, 306, 349. Profeffion, an outward profeffion is neceffary that any be a member of a particular Christian church, 275 Prophecy, and to prophesy, what it fignifies, 321, 322. Of the liberty of prophefying, ibid. Prophets, fome prophets did not miracles, 296. Proteftants, the rule of their faith, 55. They are forced ultimately to recur unto the immediate and inward revelation of the Holy Spirit, 65. What difference betwixt the execrable deeds of thofe of Manfter and theirs, 57 to 61. They make philofophy the handmaid of divinity, 85. They affirm John Hus prophefied of the reformation that was to be, 94. Whether they did not throw themfelves into many errors while they were expecting a greater light, 131. They opposed the Papifts not without good cauie, in the doctrine of justification; but they foon ran into another extreme, 200, 201. They say, that the best works of the faints are defiled, 207. Whether there be any difference between them and the Papiits in fuperftitions and manners, and what it is, 278, 279, 294, 295. What they think of the call of a minifter, 282 to 288, 294 to 299. It is lamentable that they betake them to Judas for a pattern to their minifters and ministry, 307. Their zeal and endea vours are praifed, 309. Of their fchool-divinity, 313 314. Of the apostles and evangelifts of this time, 323. Whom they exclude from the miniftry, 325. That they preach to none, until they be first fure of fo much a year, 330. The more moderate of them exclaim against the exceffive revenues of the clergy, 333. Though they had forfaken the bishop of Rome, yet they would not part with old benefices, 337. They will not labour, 338. Whether they have made a perfect reformation in worfhip, 345, 346. Their worship can easily be stopped, 373. They have given great fcandal to the reformation, 403. They deny water-baptifm to be abfolutely neceflary to falvation, 421. Of water-baptism, 441 to 443. Of the flesh and blood of Chrift, 452 to 455 They ufe not washing of feet feet, 469: How they did vindicate liberty of confcience, 499. Some affirm, that wicked kings and magiftrates ought to be depofed, yea, killed, 501. How they meet, when they have not the confent of the magiftrate, gog. Of oaths and fwearing, 544, 545 Pfalms, finging of pfalms, 406. e Their Quakers, i. e. Tremblers, and why fo called, 181, 359. They are not contemners of the icriptures, and what they think of them, 67, 71, 72, 82, 83, 84, 85. Nor of reason, and what they think of it, 144, 145. They do not fay, that all other fecondary means of knowledge are of no fervice, 26. They do not compare themfelves to Jefus Chrift, as they are falfely accufed, 138. Nor do they deny thofe things that are written in the holy fcriptures concerning Chrift, his conception, &c. 139, 215. They were raifed up of God to fhew forth the truth, 131, 132, 179, 194, 316, 317, 360. doctrine of juftification is not popish, 197, 205, 228, 239. They are not against meditation, 368. Their worfhip cannot be interrupted, 372. And what they have fuffered, 372 to 375. How they vindicate liberty of confcience, 507, 508. They do not perfecute others, 511, 512. Their adverfaries confefs, that they are found for the moft part free from the abominations which abound among others; yet they count thofe things vices in them, which in themselves they extol as notable virtues, and make more noife about the escape of one Quaker, than of an hundred among themfelves, 514. They destroy not the mutual relation that is betwixt prince and people, mafter and fervant, father and fon, nor do they introduce community of goods, 516. Nor fay that one man may not ufe the creation more or less than another, 517. R Ranters, the blafphemy of the Ransers or Libertines, faying, that there is no difference betwixt good and evit, 251. Reafon, what need we fet up corrupt reafon, 46. Concerning reafon, 57, 144, 145. Rebekah, 358. Reconciliation, how reconciliation with Redemption is confidered in a two- ibid. ibid. It commends the Christian religion among infidels, ibid. It fheweth the wisdom of God, 135. And it is established, though not in words, yet by deeds, even by thofe minifters that oppofe this doctrine, ibid. It derogates not from the atonement and facrifice of Jefus Chrift, but doth magnify and exalt it, 141. There is given to every one (none excepted) a certain day and time of vifitation, in which it is poffible for them to be faved, 132, 153 to 160. The teftimony of Cyrillus concerning this thing, 159. It is explained what is understood and not understood by this day, 136, 137. To fome it may be longer, to others fhorter, ibid. Many may outlive their day of vifitation, after which there is no poffibility of falvation to them, ibid. | Some examples are alledged, ibid. The objections and thofe places of fcripture which others abufe, to prove that God incites men neceffarily to fin, are eafily folved, if they be applied to thefe men, after the time of their vifitation is paft, 137, 152, 153. There is given to every one a measure of the light, feed, grace, and word of God, whereby they can be faved, 132, 133, 152, 153, 166 to 174. Which is alfo confirmed by the teftimonies of Cyrill, and others, 164 to 173. What that light is; fee Light.-Many, though ignorant of the outward history, yet have been fenfible of the lofs that came by Adam, which is confirmed by the teftimonies of Plato and others, 191, 192. Many have known Christ within, as a remedy to redeem them, though not under that denomination, witnefs Seneca, Cicero, and others, 191, 192, 193. Yet all are obliged to believe the outward hiftory of Chrift, to whom God bringeth the knowledge of it, 142. Reformation, wherein it is not placed, 282, 283. Mechanick men have contributed much to it, 327. What hath been pernicious to it, 456. Relation; fee Quakers. Religion, the Chriftian religion; fee Chriftianity-How it is made odious to Jews, Turks, and Heathens, 454 Remonftrants of Holland; fée Armiimans, Redemption. They deny abfolute reprobation, 56. How we differ from | them, 148. They exalt too much the natural power and free will of man, and what they think of the faving light, 177. Their worship can easily be stopped, 373. Reprobation; fee alfo Redemption. What abfolute reprobation is, is defcribed, 110, 111. Its doctrine is horrible, impious, and blafphemous, III to 116. It is alfo fo called by Lucas Ofiander, 128. It is a new doctrine, and Auguftine laid the first foundation thereof, which Dominicus, Calvin, and the fynod of Dort maintained, 112, 128, 129 Alfo Luther, whom notwithstanding Lutherans afterwards deferted, ibid. It is injurious to God, and makes him the author of fin; proved by the fayings of Calvin, Beza, Zanchius, Paraus, Martyr, Zwinglius, and Pifcator, 113. It makes the preaching of the gospel a mere mock and illufion, 115. It makes the coming of Chrift, and his propitiatory facrifice to have been a testimony of God's wrath, ibid. It is injurious to mankind, and makes his condition worfe than the condition of devils, beafts, Jews under Pharaoh, and the fame which the poets applied to Tantalus, 116. Revelation, God always manifested himself by the revelations of the Spiit, 4, 29, 30, 62. They are made feveral ways, 4. They have been always the formal object of faith, and fo remain, ibid. 32 to 48. And that not only fubjectively, but alfo objectively, 48, 49, 50. They are fimply neceflary unto true faith, 4, 18, 54, 64. They are not uncertain, 52, 53, 54. Yea, it is horrible facrilege to accufe them of uncertainty, 44, 45. The examples of the Anabaptifts of Munfter do not a whit weaken this doctrine, 54, 57, 58, 61. They can never contradict the holy fcripture, nor found reafon, 4, 62, 86. They are evident and clear of themselves, nor need they another's teftimony, 4, 62, 63. They are the only, fure, certain, and unmoveable foundation of all Chriftian faith, 64. Carnal Chriftians judge them nothing neceffary; yea, they are hiffed out by the most part of men, 19. Of old none were esteemed Chriftians, fave those that |