AN

A.

Acts xiv. 23 considered, Appendix,
No. 10.

African Synod's practice, in the
election of a Bishop, 92.
Alexandria, Dionysius Alexandri-

nus's account of his own Church
of, Appendix, No. 2. absurdity of
affirming that the See of, had but
one congregation in it, 72, 73.
Altar, St. Ignatius's one, in a Dio-
cese, accounted for, 35, 36.
Ancients, that they expressly affirm

there were but two orders in the
Church, not proved by the En-
quirer, 139.
Anonymous author in Eusebius, the

Enquirer's authority from, exa-
mined and refuted, 259.
Antioch, See of, absurdity of affirm-
ing that it had but one congrega-
tion in it, 58.

Apostacy, case of, in Pastors, consi-
dered, 292.

Apostles, the Enquirer's misappre-

hension of the different powers
conferred by them on the several
Elders they ordained, a main
ground for his mistake, yet easy
to be rectified by some observa-
tions of his own, 12, 13, and Ap-
pendix, No. 3. constituted and
ordained Pastors in the Church,
without any suffrage or election of
the people, 87, and Appendix, No.
10. and so did those secondary
Apostles St.Paul and St. Barnabas,
88, and Appendix, No. 10. clerical
titles indifferently used during
their times, why, 132, 133.
Apostolical Bishop in every true
Church of Christ, the Catholic test

of distinction between truth and
heresy of old, 17.
Approbation, people's, joined by
some provinces to the Episcopal
authority in ordinations, why, 92
-97, 101, and Appendix, No. 12.
Authoritative or judicial act, the
word suffrage made equal to, by
the Enquirer, 94.

B.

Barnabas, St., ordained Pastors with-
out any popular election, 88, and
Appendix, No. 10.

Basilides and Martialis, two Spanish
Bishops, case of, 292.

Bishop, to style the single Bishop of

any Church, the supreme Bishop
of it, contrary to the language of
all antiquity, 15, 16. artful use
made by the Enquirer, of the titles
of his Supreme Bishop, 19. primi-
tive, could assign distinct places,
and Presbyters to officiate in them
within his own Diocese, confessed
by the Enquirer, 30. that all re-
ceived at the Bishop's hands, in
Tertullian's time, a mistake, 39.
that he alone baptized all, a mis-
take also, 41. and that he took a
personal care for all in want or
distress, 43. a mistake again about
the Bishop of Smyrna's personal
knowledge of all his Diocese, 53.
the primitive manner of placing a
Bishop in a vacant See, misre-
presented in the Enquiry, 85,
86. where the people were present
at the consecration of, the Synod
chose the person, and the people
gave their testimony of his life and
conversation, 92, 93. equality of

order in Bishop and Presbyter,
asserted by the Enquirer, 104.
that a Presbyter had not an inhe-
rent right in his orders to perform
the whole office of a Bishop, prov-
ed, 107, 108, &c. primitive con-
firmation appropriated to the Bi-
shop alone, 128, 129, &c. title of,
peculiarly appropriated to the first
order of Ecclesiastics in the primi-
tive Church, after the Apostles'
times, 135. the Enquirer affirms,
that to elect and depose their Bi-
shop, were peculiar acts belonging
to lay-members, 198–201. Bishops
might write letters in the name
of their people, and not have all
present, 49, 50. some short re-
marks on Bishops placed in vil-
lages, 75-77. the texts 1 Tim. iii.
2, 10, and Titus i. 6, (that Bishops
and Deacons must be proved first,
and found to be blameless,) imply
no popular election in them, 88,
and Appendix, No. 10. neither
Tertullian nor Firmilian refer to
the presidency of the Presbyters
with their Bishops in the private
Consistories, as co-partners with
them in the executive part of the
Ecclesiastical Court, 113-117.
the Divine and Apostolical institu-
tion of Bishops, Priests, and Dea-
cons in the Church, observed from
Clemens Alexandrinus's account
of St. John the Apostle's solemn
ordinations, 159-161. the En-
quirer owns that the ancients both
used the authority of a Synod for
deposing Bishops, and ascribed the
thing itself to them, 201. he owns
that some of the ancients un-
derstood that power given to St.
Peter, (Matt. xvi. 18, 19,) as pe-
culiar to Bishops only, and that
Origen and St. Cyprian agreed to
it, so long as the Bishops were
orthodox, 210, 211. he affirms,
that Presbyters, Deacons, and
Lay-representatives, as well as
Bishops, had a right of session in
the primitive Synods, 255-259.

C.

Candidates, to ordain in the presence
and cognizance of the people, was

wise in the ancients, and is still
continued in the Church of Eng-
land, 180, 181.

Carthage, the See of, had more than
one congregation in it, 65-69. the
letter of the Roman Presbyters to
those at, does not imply that they
could do all their Bishop could do,
125-128.

Catholic test of distinction between
truth and heresy of old, 17.
Ceremonies, the observance of, more
important than the Enquirer al-
lows, 275. the imposers of, unduly
censured by him, 278, 279.
Church, the Enquirer asserts a con-
gregational form of it, 3. his obser-
vation of the word, (rarely used
for a collection of Churches,) shewn
to be neither material nor just, 6.
his first division of the members of
a Church just and unexceptionable,
10. the Apostolical Bishop in eve-
ry true, what, 17. a primitive Dio-
cese called a Church (in the singu-
lar number) no proof of the con-
gregational form of it, 20, 21. that
the phrase before the Church, im-
plied the presence of every indivi-
dual at once, shewn to be a mistake,
44,45. Enquirer's positive definition
of the unity of the Church Univer-
sal, defective, why, 284-286. the
word, Church, employed by sacred
and primitive writers in more than
two different senses, Appendix,
No. 1. well defined in our 19th
Article, ibid. Churches (in the
plural) often attributed to a single
Diocese by the ancients, 20, 21.
Jerusalem, the original platform
of Christian Churches, 26. the
Churches, the Churches of God,
&c., Appendix, No. 1.
Clemens Alexandrinus, the occasion
of passages quoted from him con-
sidered, 147-153. his account of
St. John the Apostle's ordinations,
159-161.

Clemens Romanus, his phrase
συνευδοκησάσης τῆς Ἐκκλησίας
náons, directly answers to St.
Cyprian's notion of the word
suffrage, 96. authority from, ex-
amined, 139–141. quotation from,
foreign to the application which the
Enquirer makes of it, 218-220.

Clerical titles, indifferently used all
the Apostles' times, why, 132,

133.
Communion, abstaining from, and
setting up a new altar, distinguish-
ed, 290, 291.
Confirmation, primitive, true nature
of, explained, 128-131.
Congregation, every single, in the
primitive Church, had not a power
within themselves to exercise all
Ecclesiastical discipline, 245-247.
congregational form of Church
asserted by the Enquirer, 3. pri-
mitive Dioceses were not congre-
gational, 246.

Cyprian, mistake about his Diocese

communicating with him all at
once, 37, 38, his account of the
African Synod's practice in pub-
lic ordinations, 92-95. his no-
tion of the word suffrage
cleared, 94, 95. his promotion
and that of Cornelius, to their
respective Sees, urged by the
Enquirer for proofs of popular
elections, 90. what Rogatianus
and Numidicus did by his order,
no proof of a power of excommu-
nication in his Presbyters, 118,
119. much less do the quotations
from his letters to the Presbyters
and Deacons prove that they could
do all that their Bishop could do,
123, 124. does not call his Presby-
ters his colleagues, 154–156. his
resolution to consult his Pres-
bytery, whenever he ordained,
was wholly grounded on a private
purpose of his own, 168-173.
that he understood the power of
the keys given to St. Peter (Matt.
xvi. 18, 19) as peculiar to Bishops
only, so long as they were ortho-
dox, owned by the Enquirer, 210,
211. he is again quoted to prove
the people's power in the Consis-
tory, 221. no quotation from him
implies any such thing either in
respect to the judicial acts of cen-
suring or absolving offenders, or
any one particular relating to
them, 222, 223, 225–229. the sense
of that primitive martyr in points
of Ecclesiastical discipline com-
pared with that of the Enquirer, and

the difference shewn, 236-240.
the example of his Council against
the lapsed, discussed, 260-264.
the Enquirer's unfair construc-
tion of Cyprian's words respecting
the unity of the Episcopacy, 300,
301.

D.

Deacons, the seven, case of, consider-
ed, Appendix, No. 12. Divine and
Apostolical institution of, observ-
ed from Clemens Alexandrinus's
account of St. John the Apostle's
ordinations, 159-161. by a mis-
taken passage in St. Ignatius,
styled Deacons of the meats and
cups cleared of that title, and
styled Ministers of the Church of
God, 163. equality of orders in
Deacons and Subdeacons, sup-
posed by the Enquirer, but shewn
to be a mistake, and against matter
of fact, 164, 165. that they had a
right of session in the primitive
Synods, affirmed by the Enquirer,
255-259. they might have had a
just cause for abstaining from
communion, but no right to set
up a new altar, 293.
Diocese, a primitive, called a Church,
when a plurality of congregations
was notorious, 20, 21. Churches,
in the plural, often attributed by
the ancients to a single Diocese,
though the Enquirer overlooked
it, 20. his argument from a primi-
tive Diocese, and a modern Eng-
lish parish called by the common
name of nagoxía considered at
large, and refuted, 22-25. a pri-
mitive Bishop could assign dis-
tinct places, and Presbyters to
officiate in them, within his own
Diocese, 30. Ignatius's one altar
in a Diocese, accounted for, 35,
36. Enquirer's mistake about Cy-
prian's Diocese communicating
with him all at once, 37, 38. and
about Bishop of Smyrna's per-
sonal knowledge of all his Dio-
cese, 53. of the Diocese of Mag-
nesia having but one Church in
it, 55, 56. further proof that pri-
mitive Dioceses were not congre-
gational, 246.

England, Church of, ordains in the
presence of the people, 180, 181.
primitive qualifications for Holy
Orders required by the constitu-
tion of the Church of, 173-175.
English parish and a primitive Dio-
cese called by the common name
of nagoxía, Enquirer's argument
from, 22-25.
Episcopacy, unity of, essential to
the unity of the Catholic Church,
285, 286, 300, 301.

Episcopal charge, the sense of anti-

quity about several parts of, 80—
83.

Episcopal authority, people's appro-
bation sometimes joined to, in
ordinations, why, 92-97, Ap-
pendix, No. 11.

Epistle, synodical, of the Council at
Antioch, 255.

Equality of order in Bishop and
Presbyter, Enquirer's reasons for,
shewn to be of no force, 104, 107
-119, &c.
Eusebius, passage from, contradicts

the whole scheme for which it was
produced, 31. anonymous author
in, quoted by the Enquirer, 259.

Excommunication, power of, 117—

119.

F.

Fabianus, his promotion to the
Bishopric of Rome, 89.
Felicissimus, his schism in the
Church of Carthage, 117-119,
306-308.

Firmilian, meaning of his majores
natu, 115-117. his words do not
imply a power of ordination in
Presbyters, ibid. his opinion re-
specting the power of the keys,
215-218.

G.

Government and policy of the pri-
mitive Church in her Ecclesiasti-
cal courts, the Enquirer's opinion
of, 209, 210.
Governours of the Church, Holy
Scripture places the entire power
of ordination in, 87, and Appen-
dix, No. 10.

Gregory, his Church in Neocæsarea,
an instance against the Enquiry,
Appendix, No. 4.

H.

Herculanus and Caldonius, 65, 66.
Heresy and truth, Catholic test of
distinction between, 17. case of
heresy in Pastor, 293, 294.
Holy Orders, primitive qualifica-
tions for, 173-176, &c.

I.

Identity of title or appellation, En-
quirer's argument from, shewn to
be of no force, 132-135.
Ignatius, the meaning of several
passages from, cleared, 29-37. his
πάντων ἐπὶ τὸ αυτὸ συνελευσιs, and
his μία δέησις, severally accounted
for, 31, 34. a mistaken passage in,
163.

Immorality, cases of, in Pastors,
294-298.

Impartiality, the Enquirer's rather
doubtful, 103.

Imposers of rites and ceremonies

unduly censured by the Enquirer,
275, 276, and Appendix, No. 16.
as also the imposers of non-essen-
tials, 277, 279-283.
Indifferent things, Appendix, No.

16.

Inequality of order in Bishop and

Presbyter, included in the En-
quirer's definition of a Presbyter,
104.

Irenæus, Enquirer's first authority
from, proves nothing to his pur-
pose, 3. a passage from, examined,
143-146. his censure of schism,
295-299.

Isaiah lx. 17. referred to, 146, 147.

J.

Jerusalem, the Church of, 26. Alex-
ander's promotion to the See of,
88, 89.

John, St. the Apostle's, solemn ordi-
nations, 159-161. ch. xx. 21, 22,
23, considered, Appendix, No. 15.
Justin Martyr, misrepresented in
the Enquiry, 29.

K.

Keys, the power of the, 209-218,
Appendix, No. 15.

L.

Laity and Clergy, the Enquirer af-
firms, that they were in joint com-
mission, and all of them judges in
the Ecclesiastical Courts of the
primitive Church, 209, 210. and
that lay-representatives, as well as
Bishops, Presbyters, and Deacons,
had a right of session in the primi-
tive Synods, 255-260. of the
laity coming to Synods in the
primitive times, 263, 264.
Lapsed, Cyprian's Council against
the, 260-264.

Letters, Bishops might write, in the
name of their people, without
having all present, 49, 50. the
letter of the Roman Presbyters to
those at Carthage, 125–128.

Observance of mere ceremonies im-
portant, 275, 276.

Order, equality of, in Bishop and
Presbyter, asserted by the En-
quirer, 107,108. his second general
argument for it, considered and
refuted, 132-135. his third gene-
ral reason, viz. that the ancients
expressly affirm there were but
two orders in the Church, holds
good in none of the authorities
quoted for it, 139,140.to strengthen
his notion of the equal orders of
Bishop and Presbyter, he supposes
the same in Deacons and Sub-
deacons, 164, 165. primitive quali-
fications for Holy Orders, reduced
to four heads, 173.