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PREFACE to the Ninth Edition.

PREFACE to the sixth Edition.

CHRIST, the only King and Lawgiver in his

church, and to hin 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, 122-135, 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 inprove this part of our constitution whenever it is thought proper, 9-11, 21, 22, 108-111, 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 foropposing the reformation, and that it was believed that the rest complied

against their consciences, 240. Note. The King or ihe Queen of England the fountain

of all ecclesiastical power, authority, and jurisdiction, therein, so as to controul and overrule all its archbishops, bishops, and clergy, in their most sulemy offices and services of religion, 14)—147, 252-258. The absurdity of this power being lodged in the

Queen instanced in the case of Mr, Whis. ton, wben he was aocused of heresy by the convocation ; the state of this case truly re

presented 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 church. men and the dişsenters.-Mr. Lucke's obser

vations on the act of uniformity, 158-165. Christianity forbids obedience to civil governors

in things of a religious nature, 10-11, 240

-242. The ejected ministérs, in 1662, the only brave

asserters in those times of civil and religious liberty, and the only persons who appear to have then understood the true revolution principles, 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

judginent, 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 re

ligion, 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,

TRADICTION IN TERMS," 276. Of the Athanasian Creed, 28-S0, 120-122,

202–204. The Athanasian and the Nicene creeds contra

dictory to each other, yet both of them are subscribed by the clergy,and are regularly re

peated 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 conscientiously give it to an evil-liver as a qualification 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 uninspired 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 othery.

60 01, 202-205. Of the posture in which the Lord's Supper was

received at its first institution, 12-13, 117

120, 210-218. No particular posture imposed by the Dissenters

at receiving the sacrament, or at prayers, as

Mr. White asserts, 12–15,50—-51, 118--140. 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 sup per, superior to that of a bishop or a 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 choose their own pas

tors, 87-92,195--201. Dissenters not inconsistentin 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

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