1

TABLE

OF

CONTENTS.

CHRIST, the only King and Lawgiver in his

church, and to him alone subjection in
things pertaining to religion is due, page
10—25, 97-100.

The constitution of the church of England and

of the church of Christ extremely different,

if not absolutely inconsistent with each other,

17-26, 273-278.

Of the church's power to decree rites and cere-
monies and authority in controversies of Faith,
2, 4-14, 103-107, 122-155, 211-214,
224-237.

This power of decreeing rites, &c. &c. is not

vested by the constitution of the church of

England in its Bishops, nor in its clergy, but

is entirely in the King and Parliament. The

church a creature of the Magistrate, who

may alter, new-form, or improve this part of

our constitution whenever it is thought pro-

per, 9-11, 21, 22, 18-111, 126, 141-147,

179, 225-233, 251, 252.

The church of England is no more an essential

part of our constitution than either of the

courts of Westminster-hall, 69, 141–147.

The English convocation not possessed of any

ecclesiastical authority, 10-11, 224-243.

The bishops and clergy of the English church

strenuously opposed the reformation from po-

pery, 127-130.

Archdeacon Echard's testimony, that many of
the dignitaries and clergy were deprived by
Queen Elizabeth for opposing the reformation,
and that it was believed that the rest complied
against their consciences, 240. Note.
The King or the Queen of England the fountain
of all ecclesiastical power, authority, and ju-
risdiction therein, so as to control and over-
rule all its archbishops, bishops, and clergy,
in their most solemn offices and services of
religion, 141-147, 252-258.

The absurdity of this power being lodged in the
Queen instanced in the case of Mr. Whiston,
when he was accused of heresy by the convo-
cation; the state of this case truly represented
and defended, 26-28, 251-257.

The church of England denies to its members

the right of private judgment, 105-106.

has shewn a persecuting and dividing

spirit, 12-14, 21-22, 75-83.

Terms of ministerial conformity in the church

of England, unreasonable, unchristian, and

oppressive.-Lay dissent justified.-The rise

of the separation between the churchmen and

the dissenters.-Mr. Locke's observations on

the Act of Uniformity, 158-165.

Christianity forbids obedience to civil gover-

nors in things of a religious nature, 10—11,

240-242.

The ejected ministers, in 1662, the only brave

assertors in those times of civil and religious

liberty, and the only persons who appear to

have then understood the true revolution prin-

ciples, on which our present government is

founded, 161-164.

They nobly suffered in defence of these princi-

ples, and are justly entitled to the reverence
of posterity, for the virtuous opposition which
they made to the unchristian usurpation of the
Uniformity Act over the rights of private judg-
ment, 162-164.

Mr. David Hume's testimony, that " the pre-
"cious spark of liberty was kindled, and was
"preserved by the puritans alone, and that
"to this sect the English owe the whole free-
"dom of their constitution," 162-163. Note.
The dissenters no enemies to the church, but
sincerely desirous of a coalition with it, if the
rulers of the church would alter some of those
parts of its doctrine and worship, which the
wisest and the best of its own members have
acknowledged to be no parts of christianity,
32, 70-72, 219-221, 296.

The subscription of the clergy to articles of reli-
gion, which they do not believe, one cause of
the growth of infidelity, 271, 277-278.
Of original sin, as stated in the IXth article of
the church, 274.

Original sin acknowledged, by one of the most
learned of our late bishops,

TO BE A CON-

"TRADICTION IN TERMS," 276.

Of the Athanasian Creed, 28-30, 120—122,
202-204.

The Athanasian and the Nicene Creeds con-
tradictory to each other, yet both of them
are subscribed by the clergy, and are regu
larly repeated by the laity of the church, 205.
Note.

Schism not chargeable on the dissenters, but
undoubtedly on the church, 23-27, 79-83,
124, 160-165.

Of the Sacramental Test.-A perversion of a
sacred institution.-A disgrace to the church.
-An unjust stigma on good subjects. A great
hardship on the clergy, who cannot consci-

-

ر

entiously give it to an evil-liver as a qualifica-
tion for a place, nor safely refuse it, 66-69,
136-140, 247-250.

Of sponsors in baptism, 12, 33-39, 147-152.
Of confirmation, 39-44, 153-158.

Of absolution of the sick, and of the power as-
sumed by the priest to forgive sins.--No such
power given by Jesus Christ to any fallible un-
inspired men.-The fatal consequences of this
practice pointed out, 44-48.

Objections to the burial-office, 57–60.

The burial-office and the Athanasian Creed in-
consistent with and repugnant to each other,
60-61, 202-205.

Of the posture in which the Lord's Supper
was received at its first institution, 12-13,

117-122, 216–218.

No particular posture imposed by the dissenters
at receiving the sacrament, or at prayers, as
Mr. White asserts, 12—15, 50-51, 118-120.
Of the want. of discipline in the church of
England, The power of the Lay-Chancellor,
to admit to, or reject from the Lord's
Supper, superior to that of a bishop or priest,
61-67, 74.

Observations on the office for the ordination of
priests and deacons, 263-266, 284–292.
Various misrepresentations of the dissenters dis-
proved, 13-16, 48-57, 114, 165-175.
Of the people's right to chose their own pastors,
87-92, 195–201.
Dissenters not inconsistent in submitting to some
ceremonies, and refusing submission to others,
54-57, 176-178.

Presbyterian ordination valid; far preferable to
that episcopalian ordination in which Mr.
White glories, which is derived only from the
church of Rome. The egregious absurdity
of any protestant divines rejecting presbyte-