An exposition of the Thirty-nine articles of the Church of England. [Another]

ibid.

325

The memorable paffage concerning the body of St. Polycarp,

The fouls of the martyrs believed to hover about their tombs,

325

Nothing of this kind objected to the first Chriftians,

327

Difputes between Vigilantius and St. Jerome,

ibid.

No invocation of Saints in the Old Testament,

329

The invocating Angels condemned in the New Teftament, 330

No Saints invocated, Chrift only,

331

No mention of this in the three firft ages,

In the fourth, Martyrs were invocated,

The progrefs that this made,

Scandalous offices in the Church of Rome,

Arguments against this invocation,

An apology for those who began it,

The fcandal given by it,

Arguments for it answered,

ibid.

Whether the Saints fee all things in God,

ibid.

This no part of the communion of Saints,

ibid.

Prayers ought to be directed only to God,

339

Revealed religion defigned to deliver the world from idolatry,

A fucceffion of paftors ought to be in the Church,

The danger of men's taking to themselves this authority with-

out a due vocation,

344

The difference between means of falvation, and precepts for

order's fake,

What is lawful authority,

What may be done upon extraordinary occafions,

Neceffity is above rules of order,

Arguments for worship in an unknown tongue answered, 354

ARTICLE

And to the Eucharift,

361

ibid.

Confirmation no Sacrament,

The ufe of Cbrifm in it is new,

No mention of feven Sacraments before Peter Lombard, 362

How practifed among us,

Oil early used in Chriftian rituals,

Bifhops only confecrated the Cbrifm,

In the Greek Church Prefbyters applied it,

This used in the Western Church, but condemned by the

Difputes concerning Confirmation,

Popes,

Concerning penance,

The true notion of repentance,

Confeffion not the matter of a Sacrament,

ibid.

The use of confeffion,

ibid.

The Priest's pardon minifterial,

369

And reftrained vithin bounds,

ibid.

Auricular confeffion not neceffary,

371

Not commanded in the New Testament,

ibid.

The beginnings of it in the Church,

372

Many canons about penance,

ibid.

Confeffion forbid at Conftantinople,

373

The ancient difcipline flackened,

374

The ill effects of the doctrine of attrition,

Confeffion may be advised, but not commanded,

The good and bad effects it may have,

Of contrition and attrition,

Of doing the penance or fatisfaction,

Concerning forrow for fin,

Of the ill effects of hafty abfolution,

Of fafling and prayer,

Whether Bishops and Priests are of the fame order,

How marriage is called a mystery or facrament,

Marriage diffolved by adultery,

The practice of the Church in this matter,

St. James's words explained,

391

Oil much used in ancient rituals,

393

Pope Innocent's Epiftle confidered,

ibid.

Anointing ufed in order to recovery,

395

Afterwards as the Sacrament of the dying,

ibid.

The Sacraments are to be used,

396

And to be received worthily,

ibid.

Baptifm is a federal ftipulation,

In what fenfe it was of more value to preach than to baptize,

Of Infant Baptifm,

It is grounded on the law of nature,

411

ibid.

412

And the Law of Mofes, and warranted in the New Tefta-

The change made in this Article in Queen Elizabeth's time,

And, This cup is the New Teftament in my blood,

Of the borror the Jews had at blood,

419

ibid.

In what fenfe only the Difciples could understand our Sa-

viour's words,

420

The difcourfe (John vi.) explained,

ibid.

It can only be underflood fpiritually,

422

Bold figures much understood in the East,

423

A plain thing needs no great proof,

424

Of unworthy receivers, and the effect of that fin,

425

Of the effects of worthy receiving,

426

Of federal fymbols,

427

Of the communion of the body and blood of Chrift,

ibid.

This is contrary to the teftimony of all our faculties, both sense

and reafon,

We can be fure of nothing, if our fenfes do deceive us,

The objection from believing myfteries, anfwered,

The end of all miracles confidered,

Our doctrine of a myftical prefence is confeffed by thofe of the

Church of Rome,

437

ibid.

St. Austin's rule about figures,

Prefumptions concerning the belief of the ancients in this mat-

ter,

438

They had not that philofophy which this doctrine has forced on

the Church of Rome,

This was not objected by Heathens,

No herefies or difputes arofe upon this, as they did on

points,

Many new rituals unknown to them, bave fprung out

doctrine,

In particular, the adoring the Sacrament,

Prayers in the masses of the Saints inconfiflent with it,

They believed the elements were bread and wine after confecra-

tion,

Many authorities brought for this,

ibid.

445

Eutychians faid, Chrift's humanity was fwallowed of bis

divinity,

446

The Fathers argue against this from the doctrine of the Eu-
charift,

The force of that argument explained,

The Fathers fay our bodies are nourished by the Sacrament,

They call it the type, fign, and figure of the body and blood of

Chrift,

The prayer of confecration calls it fo,

That compared with the prayer in the Miffal,

The progress of the doctrine of the Corporal Prefence,

Reflection on the ages in which it grew,

The occafion on which it was advanced in the Eastern Church,

The breaking of bread explained,

The adoration of the Eucharift is idolatry,

The plea against that confidered,

Cbrift is not to be worshipped, though present,

Concerning referving the Sacrament,

Concerning the elevation of it,

ARTICLE XXIX.

The doctrine of the Fathers in this point,

ARTICLE XXX.

ibid.

463

ibid.

454

ibid.

Sacraments must be given according to the inftitution,

No arguments from ill confequences to be admitted, unless in

The Primitive Chriftians denied that they had any facrifices,

ibid.

The Eucharift has no virtue, but as it is a Communion, 479

Strictly speaking there is only one Prief and one Sacrifice in

the Chriflian religion,

ibid.

The

Libros