as well as Jews, on New Testament au-
thority: 835-837.
Old Testament, the, especially its con-
sistency with the New, Art. VII.-Art.
compounded of two of the Artt. of
1552: 186.
Old Testament held to be
contrary to the New by some early
heretics.. Gnostics; Manichees; pro-
bably followed by some medieval he-
retics-Fanatics of the period of the
Reformation set inward illumination
above Scripture-Antinomians; Ana-
baptists: 187, 188. Transitory pro-
mises, only, looked for by the fathers,
an opinion held by some, mainly, or-
thodox Christians-(Warburton passim
8. h. Art.) 188. Retention of ceremonial
part of Mosaic Law desired by Judaizers
-Jewish Polity a model to
Anabaptists-Puritan reference to Old
Testament language in civil affairs-
Fathers under the Old Testament, how
saved? 189.

some

Law of Moses, character of, as a Theo-
cracy; enforced therefore by temporal
sanctions: 190-193...character of, as a
dispensation professedly preparatory to
the Christian economy; salvation there-
fore not offered by the letter of the law:
193, 194. Some knowledge of the
Mediator derived from the Patriarchs,
194. Patriarchal belief in, and know-
ledge among the Jews of, an eternal
life, Scriptural arguments for, from
books of Moses...from Job... Psalms...
Proverbs and Ecclesiastes... Prophets,
195-203. Jewish belief in the time of
our Saviour, 203, 204. Heavenly pro-
-mises looked for by the ancient fathers,
Heb. XI. 204, 205. Old Testament,
authority of, recognised in the New, 205.

Ceremonial of the Jewish Law abo-
lished; yet instruction still to be derived
from it, 205-207. Moral portion of the
Law perpetually binding; taught by our
Lord to be binding in a stricter and more
spiritual sense than it was generally
understood to be by the Jews: 208, 209.
Moral commandments still binding,
though some of their sanctions were pe-
culiar to the Jewish Theocracy, 209, 2 10.
One Oblation of Christ on the Cross, Art.
XXXI., 737. Eucharist spoken of by the
fathers from the very first as an offering
or sacrifice-Sundry quotations from
Clement of Rome to Tertullian...from
Clement of Alexandria and Origen...no
certain reference yet found to any offer-
ing in the Eucharist, except that of the
elements, and with them a sacrifice of
prayer and thanksgiving-View of the
Eucharist as a commemorative sacrifice
held, it need not be questioned, by the
early fathers, but not expressly appear-
ing to be so before the time of Cyprian,
737-740. Language, then, and, com-

monly, afterwards, used by the fathers
concerning the Eucharist as a sacrifice,
with special reference to the Body and
Blood of Christ commemorated as spiri
tually present in that sacrament this
urged by the Roman Catholics as prov
ing that a true sacrifice anew of Christ
in the Eucharist was believed in the
earliest time, whereas Protestants have
asserted that there is allusion only to a
sacrifice wherein the whole Church as
Christ's Body is offered to God: 740,
741. Arguments showing that the
Romanist view is incorrect, but that
the fathers, beside the notion of the
Eucharist as an offering of alms and
oblations, of prayer and praise, and of
ourselves, esteemed it a memorial of
Christ's sacrifice, and a recalling and a
pleading of its efficacy: 741-744. Doc-
trine of the fathers easily perverted into
the Roman Catholic doctrine of the
propitiatory sacrifice of the mass, on
the invention, &c. of transubstantiation
-Romanist doctrine of the mass, esta-
blished by Council of Trent-Custom
naturally following that the priest
should offer the sacrifice, but the people
not communicate: 744.

Romish sacrifice of the mass strongly
protested against by continental and
Anglican Reformers-Unwillingness in
Reformed Churches to speak at all of
an Eucharistic sacrifice, through dread
of the Mass-Propriety of speaking of
'the Christian Sacrifice' in accordance
with the language of the primitive
Church advocated nevertheless by many
learned and pious divines of the Eng-
lish Church: 744-747. Scriptural re-
futation of the Romish doctrine of the
mass, 747, 748. Scriptural explana-
tion (agreeable to the belief of the
early Church) of the true nature of
Eucharistic sacrifices, 749, 750. Ques-
tion as to calling the Lord's Table an
Altar considered, 750, n.

Orders, see Sacraments, 583.
Pantheism... Esoteric doctrine of Paganism
...to be found in Egyptian Theology,
Greek and Roman Polytheism, Brah-
minism and Buddhism, and Jewish
Cabbala...probably introduced into cor-
ruptions of Christianity from Eastern
philosophy...an ingredient in creeds of
Gnostics, Manichees, and possibly some
later heretics-called Spinozism from
Spinoza, a Jew who taught it in the
17th century...lately revived by some
German divines: 13-15. Scripturally
refuted, 29, 30.

Penance, see Purgatory, 503, &c. Sacra
ments, 584, &c. Excommunication,
764, &c.
Predestination and Election, treated of in
Art. XVII., almost the same as the Art.

of 1552, 392. Predestination, questions
concerning not confined to Christian
religion-Essenes, Stoics, Mahometans,
all Predestinarians-Election univer-
sally allowed in the Christian Church
to be taught in Scripture-meaning of
it, variety of sentiments on: Cal-
vinism; Arminianism; Nationalism;
Ecclesiastical Election; Election first
of some to grace, then of some of these
to glory; Baxterianism; 392-394. Lan-
guage on this subject of earlier fathers
mostly general, therefore difficult to
fix to a particular meaning-e.g. of the
Apostolic fathers (especially), Clement
of Rome, Ignatius, Hermas, 394-396...
of the post-Apostolic (in whose time
philosophy had affected the language of
theology), as Justin, Irenæus, Tertul-
lian, Clement of Alexandria, Origen:
396-402. Augustine; his views, state-
ments, occasional retractations, appeals
to preceding fathers: 402-406.

Augustine's predestinarianism carried
further by some of his followers, 406-
408. Semi-pelagianism condemned,
but Ecclesiastical (not Augustinian)
Election asserted in the second Council
of Orange, A.D. 529, 407. Luther and
Melancthon; Zuinglius: 408, 409.
Council of Trent, 409, 410. Calvin,
advancing far beyond Augustine-
Arminius: 410, 411.

Doctrine of our own Reformers, and
meaning of Art. XVII., much debated-
Language of Cranmer and Ridley, and
other contemporaneous divines...and of
formularies of our Church-Ecclesi-
astical Election more probably than
Calvinism or Arminianism contained in
an Art, drawn up by Cranmer: 411-
414. Will the wording of the Art.
bear this meaning? It may (and it
has been forcibly contended must, ex-
clusively), 414-416. Art., however,
probably drawn up designedly in
guarded and general terms, 416.

Election, Scriptural doctrine of, investi-
gated, 418-433. Importance of keeping
close to Scripture, and clear of philo
sophy-Views of Calvinists and Ar-
minians: 418, 419 (see also 422, 433,
434). Investigation of subject of Elec-
tion from Old Testament, 419-423...
from New Testament, considered, neces-
sarily, in connexion with the Old, 423-
433. Old and New Testament, and the
earliest Christian fathers after them,
seem in perfect harmony to speak of
God's election of individuals to His
Church...cannot be affirined by us to
have spoken of any further election :
433.

Procession of the Holy Ghost, controversy
concerning, 114-117. Proceeding
from the Father,' inserted in Nicene

Creed by Council of Constantinople—
Council of Ephesus decree that no ad-
dition should thenceforth be made in
that Creed-Uniform declaration ac-
cordingly by the Greek fathers of belief
in the procession of the Holy Ghost
from the Father: 114. The Latin
fathers according to inference from
Scripture speak of the Holy Ghost as
proceeding from the Father and the
Son-many of the earlier Greek writers
thought to have held the same doc-
trine, though unwilling to depart from
Language of the Creed: 114, 115. The
question brought forward by Theodoret,
objecting to expressions used by Cyril
--Controversy not then pursued in the
East-Discussions afterwards in the
Western Church-Clause Filioque'
introduced by Churches of France and
Spain-Contest carried on by the
Eastern and Western Churches on the
subject, 115-117. Procession of the
Holy Ghost from the Father and the
Son asserted, Art. v., 117...from
the Father scripturally proved, 118...
from the Son concluded from, though
not verbally declared in, Scripture,
118, 119. Early Christians observant
of the scriptural distinction between
the Son as begotten of, and the Holy
Ghost as proceeding from, the Father,
117, 118.

Purgatory, &c., Art. XXII., almost the
same with Art. XXIII. of Edward VI.,
492. Intermediate state believed in by
Jews and early Christians (see Descent
into Hell)-their language, at least that
of the earliest fathers, inconsistent with
belief of purgatory: 492, 493. Prayers
(and thanksgivings) for the Dead, an
early practice among Christians...un-
connected with, and in many cases in-
consistent with, doctrine of Purgatory:
493-496. Prayers for the dead in pro-
cess of time, in Romish Church, con-
verted into prayers for souls in Purga.
tory-Such prayers how dealt with by
English Reformers, 496, 497. Gradual
rise of doctrine of Purgatory traced-
Tertullian; Origen (neither agreeing
with Romanist view)- Augustine
doubtfully suggests purgatorial view of
1 Cor. iii. 11-15, as not improbable;
doctrine evidently a novelty in his days:
497-501. Purgatory distinctly asserted
by Pope Gregory I.-Belief of it rapidly
gains ground in the Western Church--
Discussed by Schoolmen-not received
by Greek Church-Synod of Basle, and
of Florence-Vain attempts to procure
consent of the Eastern Church to this

doctrine: 501, 502. Council of Trent
decrees that there is a Purgatory; Ro-
mianist divines more minute than the
Council on the subject; Bellarmine:

Sacraments, the, Art. XXV., origin of
and alterations in, 575, 576. Sacra-
ment, an Ecclesiastical rather than
Scriptural term-Original meanings of
the word-Earliest application of the
term to anything Christian, in letter of
Pliny the younger to Trajan-Tertul-
lian- Sacrament,' by the fathers used
both-1, in a more extended sense,
signifying little more than a religious
ordinance or sacred sign in general; and
2, also in a more restricted sense, ac-
cording to which the two great Sacra-
ments of Baptism and the Lord's Supper
were markedly separated from, and
preferred before, all other ordinances;
Quotations in proof of these points:
576-580. Seven Sacraments said to be
at first devised by Peter Lombard in
the twelfth century-Adopted gene-
rally by Schoolmen, established by
Council of Trent, and made part of the
Creed of Pius IV.: 580. Confessions
of all the Reformed Churches acknow-
ledge but two Sacraments-Some dif-
ferences in regard to recognised number
in beginning of the English Reforma-
tion; but final judgment of the English
Church asserted in this Art., in the
Catechism, and in the second Book of
Homilies (where the distinction be-
tween a Sacrament in the general and
in the strict sense is laid down): 580.
582. Four of the five Romish Sacra-
ments mentioned in the Art., admitted
by the Church of England, at least in
a modified form-these not excluded
by our definition from being in some
sense Sacraments, but excluded from
being such Sacraments as Baptism
and the Communion' (See Hom.), 582.
Confirmation, 582, 583. Ordination-
Matrimony; 583, 584. Penance, 584-
588. (Auricular Confession, views on,
of Lutherans, Calvin, Church of Eng-
land, 586-588.)

Extreme Unction-no early authority
before fifth century (and then vainly
alleged) for this usage as a Sacrament
-Derivation of it from the custom of
anointing the sick, which at first had
reference to bodily diseases; ineffectual
attempt of Romanists to derive autho-
rity for Unction as a Sacrament from
its application as mentioned in Scrip-
ture in miraculous healing-Unction
practised, but not esteemed a Sacrament,
by the Greek Church: 588-590. Sacra-
ments, efficacy of, to be discussed more
fully under Artt. XXVII. XXVIII.

Doc-

trine of fathers from the first clear and
strong, that great spiritual blessings
are to be obtained by all faithful reci-
pients both in Baptism and in the
Lord's Supper, 590-592. Sacraments,
grace and necessity of, denied by some

early heretics, 592. Sacramental effi-
cacy, subject of violent contests at
the Reformation-Doctrine of Rome,
as fixed by the Council of Trent-Views
of early Reformers :-Zuingle; Luther;
Calvin-Anglican Reformers :--More
modern times referred to:-Quakers
and some other sects;... Foreign Pro-
testants;...Differences of opinion still
subsisting in the Church of England:
592-598. Sacraments, proper use of;
language of Art. opposed to the eleva-
tion and procession of the host in the
Church of Rome: 598. Sacraments,
worthy reception of, views of the
fathers, 599, 600. Opus operatum,
theory of, originating from scholastic
disputes concerning the grace of the
Sacraments,...adopted by Church_of
Rome,...strongly opposed by all Re-
formers, 600-602.

Salvation to be had only through Christ
(Art. XVIII. p. 435), and in His Church,
doctrine of, unanimously held by the
early fathers-Different opinions among
the fathers, as to salvability and future
state of the heathens and the unbap-
tized: 435-438.
Pope Innocent
III. and some schoolmen-Period of
the Reformation-Council of Trent
anathematizes all who deny that bap-
tism is necessary to salvation-Views
of foreign and of our own Reformers
on salvation through Christ alone, and
salvability of the heathen and the un-
baptized 438-440:
:
Art. XVIII. con-
demns latitudinarianism; but pro-
nounces not on the salvability of the
heathen; they, if saved, saved through
Christ though unknown to them: 440-
443. Scriptural proof that salvation is
set forth only by the name of Christ,
441...therefore offered only in the
Church, 441, 442...that therefore we
have no right to say that every man
shall be saved by the law which he pro-
fesses, if observed by him, 442, 443.
Scriptures, Holy, sufficiency of, for Salva-
tion,...treated of in Art. VI., the first
controversial Art. of our Church, the
fundamental doctrines of Catholic Chris-
tianity having been wisely first laid
down-alterations in present from ori-
ginal Art. 122. Doctrines of Church
of Rome concerning Scripture and Tra-
dition...expressed by decrees of Council
of Trent...stated by Roman Catholic
divines... Scripture and Tradition (not
merely hermeneutical) represented as
equal sources of doctrine, and one with-
out the other insufficient for salvation:
123, 124. Doctrine of Church of Eng-
land that Scripture contains all things
necessary for salvation, 124, 125.

Arguments alleged from Scripture as
against its own sufficiency; and refuted;

125-130. Arguments alleged from Scrip-
ture, some inconclusive, some strongly
presumptive, or conclusive, to establish
its sufficiency, 130-132. Arguments
alleged from reason for the Anglican in
opposition to the Roman rule on this
subject; 132-135. Arguments alleged
from reason in favour of the Romanist,
and against the Anglican, view of the
subject; and refuted: 136-140. Testi-
monies of the primitive fathers in favour
of the Anglican rule, and not of the
Roman, 140-142. The Regula fidei ap-
pealed to by some fathers, merely the
Baptismal Creed, based therefore on
Scripture, and widely different from the
Doctrina tradita of the Church of
Rome, 143, 144. Appeal to tradition
in preference to Scripture made by some
fathers, merely against heretics who
mutilated and perverted Scripture, 144.
145.
CANON of Scripture, 146-
181. Jewish canon of Old Testament
authorized by our Lord, 146, 147.
Question between claims of the Hebrew
Bible and the Septuagint, to be the
Jewish Scriptures-Proofs of the ex-
clusive canonicity of the Hebrew Bible
from continuous Jewish testimony, and
Targums, from some fathers, from Philo
and Josephus, from classification used by
our Lord : 147-152. Septuagint, a Greek
version of the Hebrew Scriptures, to
which the Apocryphal books, being
Greek originals, or Greek translations
from Chaidee, were afterwards ap-
pended, 152, 153. Septuagint, and
consequently Apocrypha, became cur-
rent in the Church from ignorance of
Hebrew among the fathers of the first
three centuries, except Origen - Apo-
cryphal books retained in Latin Vulgate
(translated from Septuagint), though
known by many to be of inferior autho-
rity to the Hebrew Canon; and ulti-
mately adopted by the Council of Trent
as Canonical, 153, 154 (with_ana-
thema against rejecters, 158). Testi-
monies of fathers to the exclusive Canon
of Hebrew Bible...conclusive on the
whole, notwithstanding quotations made
from Apocryphal books, even as if of
authority-Augustine and Council of
Carthage-their authority invalid to
establish canonicity of the Apocryphal
books; their approbation of some of
them probably to be taken with re-
strictions: 155-158. Canon of the New
Testament based on same authority as
that of the Old-Some books admitted
as Canonical in the New Testament by
all branches of the Church of Christ :
159. Respects in which the Church of
England differs from the Church of
Rome, and from some Protestants, in
mode of settling the Canon, 159, 160.

Scripture proof of inspiration and infal-
livility of the Apostles, 160, 161.
Mode of determining the genuineness
of writings professing to be Apostolical
-Witness, not merely sanction, of the
Church appealed to-Fitness of the
primitive Church for giving the requi-
site testimony: 161-164. Evidence
from MSS., 164, 165...from versions,
165, 166.. from catalogues, 166, 167...
from quotations, references, commen-
taries, 167-171. Same Scriptures as
those used by the Church acknowledged
also by (most) heretics, and sought out
for destruction by persecutors, 170, 171.
Esteemed works of some early writers,
and some Apocryphal books professing
to be Apostolical, yet not received as
canonical, 171. Internal marks of
genuineness, 171, 172. Some books of
the generally received Canon at first
considered doubtful, 172-174.

Tradition of doctrine necessary to sal-
vation rejected by the Church of Eng-
land-Traditions subservient to, and
illustrative of, Scripture, used and re-
spected by her-Ecc esiastical tradi-
tion; useful for guidance with respect to
discipline and ceremonial - Hermeneu-
tical Tradition; useful in the interpre-
tation of Scripture, though not as add-
ing to its authority; so viewed by the
Church of England; 175-180.

Apocrypha, proper use of, asserted in
Art. VI...practice of Church of England
in reading them in churches vindicated;
181-185...overvalued by Papists, under-
valued by Protestants, 185, n.
Session of Christ at the right hand of God
-foretold and recorded in Scripture-
meaning of the phrase-Scriptural de-
clarations of the perfect dominion, &c.,
enjoyed by Christ on His final exalta-
tion to be seated at the right hand of
the Father, 104, 105. See Resurrec
tion.

Sin after Baptism; Art. XVI., very nearly
same as Art. XV. of 1552, which was
followed by an express Art. on Blas
phemy against the Holy Ghost, 355.

Possibility of repentance and forgive-
ness for sins committed after Baptism,
some stir on, even in early ages of the
Church-opinions of fathers; heretics;
sects: 355-359. Views on the subject

at the time of the Reformation-Ana-
baptists Council of Trent-Conti-
nental and English Reformers: 359-
361. Holy Ghost, sin against the;
language of the Art. directed against
opinion first broached by Origen, that
blasphemy against the Holy Ghost is
when baptized Christians sin...opposed
by Athanasius-Observations of Au-
gustine Origen's theory rejected by
the Church at large, but adopted by