clared) a figure hath the name of the thing that is signified thereby. As, a man's image is called a man; a lion's image, a lion; a bird's image a bird; and an image of a tree and herb, is called a tree and herb.... And a thousand like speeches which were not understood of the very things, but only of the images of them.

So doth St. John Chrysostom say, that we see Christ with our eyes, touch him, feel him, and grope him with our hands, fix our teeth in his flesh, taste it, break it, eat it, and digest it, make red our tongues, and dye them with his blood, and swallow it and drink it.'

And in a catechism, by me translated and set forth, I used like manner of speech, saying, that with our bodily mouths we receive the body and blood of Christ.' Which saying, divers ignorant persons (not used to read old ancient authors, nor acquainted with their phrase and manner of speech) did carp and reprehend, for the lack of good understanding.'

For this speech, and others before rehearsed, of Chrysostom, and all others like, be not understood of the very flesh and blood of our Saviour Christ (which in very deed we neither feel nor see); but that which we do to the bread and wine, by a figurative speech, is spoken to be done to the flesh and blood, because they be the very signs, figures, and tokens instituted of Christ, to represent unto

H

us his very flesh and blood.... And as this is the most true, so is it full and sufficient to answer all things that the Papists can bring in this matter, that hath any appearance for their party.'

It is to be remembered, that Cranmer had a principal hand in the construction of our Articles of religion, and in the compilation of the Book of Common Prayer. He has, I conceive, furnished, in the above extract, a clue to the meaning of those Articles on sacramental subjects, and of the baptismal offices, as well as of his own writings and those of our other Reformers, and also of the primitive Fathers of the Christian church. Without this clue, many passages of the early Fathers will appear to be as strongly in favour of transubstantiation, as others do in favour of the supposed necessary connexion between baptism and regeneration.

Similar language is used by Dr. N. Ridley, the most learned of all the Reformers, and who also was concerned in framing our Articles and compiling our Liturgy. In his Treatise on the Lord's Supper, the whole of which work sheds light on the present question, the learned author says,

St. Austin also, in his twenty-third Epistle to Bonifacius, teacheth how sacraments do bear the names of the things whereof they be sacraments, both in baptism and the Lord's table; even as we call every Good Friday the day of Christ's passion;

and every Easter Day, the day of Christ's resurrection; when in very deed there was but one day wherein he suffered, and but one day wherein he rose. And why do we then call them so, which are not so indeed, but because they are in like time and course of the year, as those days were, wherein those things were done?'

The testimony of Hooper, Bishop of Gloucester, another martyr of our Church, is still more determinate.

Although baptism be a sacrament to be received and honourably used of all men, yet it sanctifieth no man. And such as do attribute the remission of sins to the external sign, do offend. John (Matt. iii.) preached penitence in the desert and remission of sin in Christ. Such as confessed their faults he marked, and declared them to be of Christ's church. So that external baptism was but an inauguration or external consecration of those that first believed and were cleansed of their sins, as he declareth himself in the same place: I (saith he) baptize with water;' as though he said, My baptism maketh no man the better, inwardly it changeth no man: but I call and preach to the outward ear, I exhort unto repentance. And such as say they do repent, I wash with water. He that inwardly cleanseth is stronger than I. His grace it is only that purifieth the

soul. I baptize unto repentance, that is to say, into a new life.'

This new life cometh not, until such time as Christ be known and received. Now to put on Christ is to live a new life. Such as be baptized, must remember that repentance and faith precede this external sign, and in Christ the purgation was inwardly obtained, before the external sign was given. So that there are two kinds of baptism, and both necessary. The one interior, which is the cleansing of the heart, the drawing of the Father, the operation of the Holy Ghost: this baptism is in man when he believeth and trusteth that Christ is the only actor of his salvation.'

Thus be the infants examined concerning repentance and faith, before they be baptized with water; at the contemplation of the which faith God purgeth the soul. Then is the exterior sign and deed not to purge the heart, but to confirm, manifest, and open unto the world, that this child is God's.'

And likewise, baptism with the repetition of the words is a very sacrament and sign, that the baptized creature should die from sin all his life, as Paul writeth. (Rom. vi.) Likewise no man should condemn nor neglect this outward sign, for the commandment's sake; though it have no power to purge from sin, yet it confirmeth the purgation of sin, and the act of itself pleaseth God, because

the receiver thereof doth obey the will of his commandment.'

Bishop Jewel, who died, A. D. 1571, has been justly esteemed one of the brightest ornaments of the Reformation and of the Church of England. The following selections from his works will show what were his sentiments on the subjects of baptism and regeneration.

In his Apology of the Church, he says, 'We receive also and allow the sacraments of the church, that is, the sacred signs and ceremonies which Christ commanded us to use, that he might by them represent to our eyes the mysteries of our salvation, and most strongly confirm the faith we have in his blood, and seal in our hearts his grace; and we call them figures, signs, types, antitypes, forms, seals, prints, or signets, similitudes, examples, images, remembrances, and memorials; with Tertullian, Origen, St. Ambrose, St. Augustine, St. Jerome, St. Chrysostom, St. Basil, and Dionysius, and many other Catholic fathers. Nor do we doubt with them, to call them a kind of visible words, the signets of righteousness and the symbols of grace.'

In his Defence of his Apology, he says, 'Touching the virtue or power of this sacrament (viz. of baptism), if Mr. Harding mean thereby the outward element of the water, he knoweth or may