her
Fathers, to some of whom they give the title of "Saint," to others of
"ancient Catholic Fathers and doctors, &c."

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 of thy God 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," though not "such as" they.

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 sins, 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, then
Emperor, not without a cause indeed, but very 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 in the minds of the men who wrote the Homilies, and who thus
incorporated them into the Anglican system of doctrine, there was no
such nice discrimination between the Catholic and the Protestant faith,
no such clear recognition of formal Protestant principles and tenets, no
such accurate definition of "Roman doctrine," as is received at the
present day:--hence great probability accrued to my presentiment, that
the Articles were tolerant, not only of what I called "Catholic
teaching," but of much that was "Roman."

4. And here was another reason against the notion that