n of Christ and His apostles and all the rest of
the Holy Fathers.

10. Of the authority of both Scripture and also of Augustine.

11. Of Augustine, Chrysostom, Ambrose, Jerome, and about thirty other
Fathers, to some of whom they give the title of "Saint," to others of
ancient Catholic Fathers and doctors.

12. They declare that, not only the holy apostles and disciples of
Christ, but the godly Fathers also before and since Christ were
endued without doubt with the Holy Ghost.

13. That the ancient Catholic Fathers say that the "Lord's Supper" is
the salve of immortality, the sovereign preservative against death,
the food of immortality, the healthful grace.

14. That the Lord's Blessed Body and Blood are received under the
form of bread and wine.

15. That the meat in the Sacrament is an invisible meat and a ghostly
substance.

16. That the holy Body and Blood ought to be touched with the mind.

17. That Ordination is a Sacrament.

18. That Matrimony is a Sacrament.

19. That there are other Sacraments besides "Baptism and the Lord's
Supper."

20. That the souls of the Saints are reigning in joy and in heaven
with God.

21. That alms-deeds purge the soul from the infection and filthy
spots of sin, and are a precious medicine, an inestimable jewel.

22. That mercifulness wipes out and washes away infirmity and
weakness as salves and remedies to heal sores and grievous diseases.

23. That the duty of fasting is a truth more manifest than it should
need to be proved.

24. That fasting, used with prayer, is of great efficacy and weigheth
much with God; so the angel Raphael told Tobias.

25. That the puissant and mighty Emperor Theodosius was, in the
Primitive Church which was most holy and godly, excommunicated by St.
Ambrose.

26. That Constantine, Bishop of Rome, did condemn Philippicus, the
Emperor, not without a cause indeed, but most justly.

Putting altogether aside the question how far these separate theses
came under the matter to which subscription was to be made, it was
quite plain, that the men who wrote the Homilies, and who thus
incorporated them into the Anglican system of doctrine, could not
have possessed that exact discrimination between the Catholic and
Protestant faith, or have made that clear recognition of formal
Protestant principles and tenets, or have accepted that definition of
"Roman doctrine," which is received at this day:--hence great
probability accrued to my presenti