MOST MATERIAL THINGS CONTAINED IN THE
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.
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.
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.
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—
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.
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.
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.
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.
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.
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.
Keys, the power of the, 209-218, Appendix, No. 15.
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.
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