Caligula broke out into unbridled and audacious contempt of the Deity, 1.3.2.

Calling of God, the, is twofold, universal, and special, 3.24.8; of believers. See Effectual Calling; of pastors. See Pastors.

Cardinals, how they suddenly rose above the rank of presbyters, 4.7.30.

Catechizing, ancient custom of, ought to be restored, 4.19.13.

Cathari, errors of, refuted, 4.1.13.

Cato, saying of, 3.10.4.

Causes of salvation are four, 3.14.17.

Celibacy is useful to those only who possess the gift of continency, 2.8.42, 43; the Papists are inexorable in enforcing it on the clergy, 4.12.23; do vows of celibacy bind the conscience? 4.13.20; reply to the argument drawn from the necessity of some distinguishing mark between the clergy and the people, 4.12.24; from the Levitical priests, ib; from the commendation of virginity as superior to marriage, 4.12.27.

Censures, ecclesiastical. See Discipline.

Ceremonies of the law, Christ was prefigured by the, 2.6.1; are abrogated, not in effect, but in use only, 2.7.16.

Chance, does anything happen by? 1.16.9; how far it may be admitted to exist in natural events, 1.16.8 ; in the heathen sense, it must be altogether rejected, ib.; how things are said to be fortuitous to us, though done by the determined counsel of God, ib.; what seems to us contingence, is infallibly secured by the decree of God, 1.16.9; example taken from our Saviours bones, ib.; pronounced by Basil to be a heathen term, 1.16.8.

Charity, which is the second part of the law, is the love of our neighbour, 2.8.11; remedies for the vices opposed to, 3.7.7; comprehends the most remote stranger, though the ties of relationship must not be neglected, 2.8.55; ought to be attended by patience and kindness, 3.7.6; illustrated in the parable of the Samaritan, 2.8.55; is in every respect superior to faith, 3.18.8; though it is produced by faith, 3.2.40.

Chastisement of the people of God proceeds more from love than anger, 3.2.21; distinguished from the punishment of the reprobate, 3.4.32

Cherubim, what purposes were served by, 1.11.3; afford no pretext for setting up symbols of Deity, ib.

Chiliasts, errors of, refuted, 3.25.5.

Christ, his Divinity proved, 1.13.7; the name refers to the three offices of Prophet, Priest, and King 2.15.2; is called the Word, 1.13.7; is called God, 1.13.8; is called Jehovah, 1.13.9; other names of the eternal God applied to him in the Old Testament, 1.13.10; was made known to the fathers as the uncreated Angel and Word of God, ib.; is acknowledged in the New Testament to be the Lord of Hosts, 1.13.11; the judge of the world, and the blessed God and God manifest in the flesh, ib.; proof taken from his work as Creator, Redeemer, and Searcher of Hearts, 1.13.12; from his miracles,1.13.13; from the prayers addressed to him, ib.; that he is called the Son of God is no good objection, since he is also called God, 1.13.23; is the object of worship, 1.13.24; reply to certain passages quoted from Irenaeus 1.13.27 and Tertullian, 1.13.28; is the Mediator between God and men, 1.6.1; the great efficacy of the death of, 2.16.3; is the solace ever promised to the elect, 2.6.3; without faith in him, the knowledge of God the Creator would be useless, 2.6.1; without him, as Mediator; God never made himself propitious to his ancient people, 2.6.2; was known to the holy fathers under the Law, but is more clearly revealed to us under the Gospel, 2.9.1; is called the second Adam, 1.15.4, 2.12.7; was clothed with the true substance of human nature, 2.13.1; how his two natures constitute one person, 2.14.1; what is meant by the hypostatic union, 2.14.5; is not only the Minister but also the Author and Prince of Salvation, 2.17.1; is consubstantial with the Father, 1.13.5; is the only Head of the Church, 4.1.5; by his obedience truly purchased and merited grace for us with the Father, 2.17.3; why he fasted forty days, 4.12.20; why he was not baptised before his thirtieth year, 4.16.29; overcame Satan, and triumphed over all his hosts, 1.14.19; is the matter, or substance, of all the sacraments, 4.14.16; why he is called Jesus, 2.16.1, 2.16.19; is our perpetual Intercessor with the Father, to the exclusion of all angels and departed saints, 3.20.17; is the fountain and origin of life, 4.17.8; various methods by which he teaches the Church, 4.8.5.

Christians, why they are so called, 2.15.5; do not become so by episcopal confirmation, 4.19.9; duty of those who bear this sacred name, 3.6.4.

Church, the Holy Catholic, or Universal, 4.1.2; exposition of the Apostles' Creed concerning, 4.1.3; how useful and necessary the knowledge of her is, 4.1.4; why the keys have been given to, 4.1.22; the efficacy of her ministry depends on the agency of the Holy Spirit, 4.1.6; in what respect she is invisible, and in what respect she is visible, 4.1.7; is the mother of all believers, 4.1.4; may be recognised by the ministry of the word and administration of the sacraments, 4.1.9; we must, on no account, forsake a Church distinguished by these marks, 4.1.10; the twofold error of despising the true, and submitting to a false church, 4.1.11; errors of the Novatians and Anabaptists confuted by the Lord's Prayer, 4.1.23; by examples taken from the Old Testament, 4.1.24; the immoral lives of certain professors are no reason for abandoning the Church, 4.1.13; objection that the Church is holy, answered from three of our Saviour's parables, ib.; confirmation from the example of Christ and of the faithful servants of God, 4.1.18; answer to the ancient and modern Cathari concerning the forgiveness of sins, 4.1.20; picture drawn by Augustine, 4.1.16; comparison between the false Church and the true, 4.2.1; question of uninterrupted succession of bishops from the Apostles, 4.2.2; the power of, considered under three heads, Doctrine, Legislation, and Jurisdiction, 4.8.1; whatever authority is conferred on the office-bearers of the Church is wholly given, not to themselves, but to the ministry to which they are appointed, 4.8.2; proof of this taken from the Prophets, and from the case of the Apostles, and even of Christ himself, 4.8.4; various modes by which Christ teaches the Church, 4.8.5; the only lawful method of teaching in the Church is according to the prescription of the written word, 4.8.8.

Circumcision, how far it agrees with baptism, 4.16.3; and differs from it, 4.16.4; is a sign of mortification, 4.16.11; was never repeated, 4.16.16.

Clement, Pope, Cruelty of, 4.7.24.

Clergy, or Clerks, who they were, 4.4.9, 4.12.1; impropriety of the name, 4.4.9; claim of, to immunity from civil jurisdiction, 4.11.15.

Collation of benefices, how simonical it became among the Papists, 4.5.6.

Commandments of God, the, must not he estimated by the ability of man, 2.5.6; in expounding them, the end or object must always be considered, 2.8.8; division of the Law into Ten Commandments, 2.8.12. See Ten Commandments.

Communication of properties explained, 2.14.1.

Communion of saints, what is meant by, 4.1.3; ought never to be broken up, 4.13.14.

Confession must be directed to God alone, 3.4.9; Popish errors concerning, 3.4.15; secret, blessed effects of, 3.4.10; private, of two kinds, 3.4.12; public, both ordinary and extraordinary, 3.4.11; auricular, is altogether a tyrannical imposition, 3.4.4; has been a subject of keen contest between the Canonists and the Scholastic Theologians, 3.4.4; refutation of arguments in support of it drawn from allegory, 3.4.5; from John's Baptism, and the words of the Apostle James, 3.4.6; effrontery in venturing to maintain that it is of Divine aftthority, 3.4.7.

Confirmation, what it was in the ancient Church, 4.19.4; Augustine's view of, 4.19.12; the fictitious, taught by the Papists, 4.19.5; is impiously extolled above baptism, 4.19.8 ; is falsely called a Sacrament, 4.19.5; derives no countenance from the example ef the apostles, 4.19.6; the oil used in it is blasphemously called the oil of salvation, 4.19.7; the ancient custom of confimation was praiseworthy, and ought to be restored, 4.19.13.

Conformity to Christ in the afflictions of believers, 3.8.1; in their resurrection, 3.25.3.

Conscience, what is meant by, 3.19.15, 4.10.3; distinction between the earthly forum and the forum of, 4.10.5; bears reference to God alone 3.19.16, 4.10.4; duty of obeying princes for the sake of, 2.8.46; this does not imply that the laws of princes have dominion over the, ib.

Consecration, or ordination, of ministers, the form and order of, 4.4.14.

Constantine, the Emperor, greatly enlarged the dignity of the Roman See, 4.7.10; inquiry into the foolish story of his donation, 4.11.12.

Consubstantial with the Father, Christ is said to be, 1.13.4: this expression, used by the Council of Nice, does not exist in Scripture, but declares the genuine meaning of scripture, 4.8.16.

Consubstantiation led to the foolish idea of the ubiquity of the body of Christ, 4.17.16; confounds the two natures of Christ; 4.17.17; involves many absurdities, 4.17.18.

Continence defined, 4.13.17; is a special gift from God, 2.8.42.

Contrition, when it is true or false, 3.4.2,

Conversion is the work of God alone, 2.3.6; is the remedy which divine grace provides for the cure of natural corruption, 2.3.5; is not only begun but completed by divine grace, 2.3.6; reply to the objection, that the will does its part in the work of conversion, 2.3.7; reply to the objection, that grace can do nothing without the will, ib.

Cornelius the Centurion, faith of, 3.2.32; why he was baptised, 4.15.18; was not accepted by God on the ground of his own merit, 1.12.3.

Corruption of man, the, proceeds from a natural viciousness, but not from nature, 2.3.1; extends both to the intellect, and to the will, 2.1.9; exists in the heart, 2.3.2; does not arise flom vicious custom, but from depravity of nature, 2.1.10; objection that there have been some who, under the guidance of nature, were all their lives devoted to virtue, 2.3.3; answer, that these are not common endowments, but special gifts of God, 2.3.43; the remedy which divine grace provides for the corruption of man is conversion, 2.3.6.

Councils of the Church, the true nature of, 4.9.1; whence their authority is derived, 4.9.2; by whom they are to be assembled, 4.7.8; in what manner they have often erred, 4.9.10; have authority only so far as they accord with Scripture, 4.9.8; are believed by Papists to be under the immediate guidance of the Holy Spirit, and therefore to be incapable of erring, 4.8.10; the most celebrated among them are the Council of Aquileia, 4.5.19; of Nice, 1.11.14; of Chalcedon, 4.7.2; of Laodicea, 4.4.12; of Milevita, 4.7.9; the Elibertine, 1.11.6; everything determined by them is pronounced by the Romanists to be an authoritative interpretation of Scripture, 4.9.14.

Cratetes, the Theban; excessive austerity of, 3.10.1.

Creation of the world, advantages derived from the history of the, 1.14.1; was completed in six days, 1.14.2; answer to the impious question, why it was not created sooner, 1.14.1; in the order of it, the goodness of God to the human race was displayed, 1.14.2; is fitted to prevent us from overlooking the glorious perfections of God, 1.14.21; and to lead us to trust in God, and pray to him, 1.14.22.

Cross, the duty of Christians to bear the; 3.8.1; is necessary on many accounts, 3.8.2; by whom, and on whom, and for what cause, it is imposed, 3.8.1; is a correction for past faults, 3.8.6; is attended by singular consolations when they are persecuted for righteousness' sake, 3.8.7; produces patience, hope, and firm confidence in God, 3.8.3; ought to be willingly and cheerfully received at the hand of God, 3.8.8; but this cheerfulness does not imply a total insensibility to pain, 3.8.9; accords with the uniform experience of the saints, 3.8.10; the wide difference between philosophical and Christian patience, 3.8.11.

Cross of Christ, the, was accursed, 2.16.6; and yet, though a symbol of ignominy, it was converted into a triumphant chariot, ib..

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