(saith he [his opponent]) and shutting, standeth not in denouncing of God's vengeance.' And hereof he certainly assureth us, as of a most undoubted verity. Howbeit, in so saying he seemeth not to consider the power and weight of the Word of God." Ibid.

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14. “As touching the Keys, wherewith they may either shut or open the Kingdom of Heaven; we with Chrysostom say, 'They be the knowledge of the Scriptures;' with Tertullian we say, 'They be the Interpretation of the Law;' and with Eusebius we call them, The Word of God.'...... Tertullian saith, ‘Quam clavem habebant Legis Doctores, nisi Interpretationem Legis?'......Chrysostom saith, Clavis est scientia Scripturarum, per quam aperitur janua veritatis'..............He hath well multiplied and increased his Keys, and hath brought us forth a whole bunch of them together. The Keys of Orders, The Keys of Jurisdiction, The Keys of Discretion, The Keys of Power, The Keys most principal, and the Keys not so principal......And all these pretty shifts of Keys hath he devised to avoid confusion, and to make up his tale, as if the Pope's Cross Keys were not sufficient. Plagues and Miracles, and I know not what things else, are brought forth unto us in the likeness of Keys...... What answer were it best to make to such vanities? Indeed, when the right Key of Knowledge was lost and gone, it was time to devise some other pretty picklocks to work the feat.” p. 150.

15. "Christ's Disciples did receive this authority......to the end they should go, they should teach, they should publish abroad the Gospel.... that the minds of godly persons being brought low,......might be opened by the Word of God, even as a door is opened with a Key. Contrariwise, that the wicked and wilful,......should be left still as fast locked, and shut up......This take we to be the meaning of the Keys; and that after this sort men's consciences be either opened or shut." p. 151.

16. "Our doctrine is plain, that there be two Keys in the Church of God. The one of Instruction, the other of Correction. Whereof the one worketh inwardly, the other outwardly; the one before God, the other before the Congregation.” p. 153.

17. “Seeing the Key whereby the way and entry to the Kingdom of Heaven is opened unto us, is the Word of the Gospel, and the expounding of the Law and Scriptures; we say plainly, where the same word is not, there is not the Key." "And seeing one manner of word is given to all, and one only key belongeth to all, we say, there is but one only power of all ministers, as concerning opening and shuttin And as touching the Bishop of Rome......except he go so to work, men's consciences may be made pliant, and subdued to the Word God; we deny that he doth either open or shut, or hath the Keys at a p. 161.

Of Sacraments, and Sacramental Grace.

18. "The Sacraments of the Old Law and of the New, in Truth and substance are all one. S. Paul saith, the Fathers in the Old Law did all eat the same meat, that is to say, the same Christ, that we eat." p. 208.

19. "When S. Augustine saith, 'Our Sacraments give salvation,' his meaning is this, our Sacraments teach us that salvation is already come into the world." Ibid.

20. "The holy Fathers say, 'The Sacraments of the new Law work salvation,' because they teach us that our salvation is already wrought. So Bonaventura saith of the Sacraments of the Old Testament; Mundare dicebantur; i. e. mundatum ostendebant: They were said to make a man clean, because they showed or signified that a man was made clean.'" p. 209.

21. "It appeareth by the witness of the ancient learned Doctors and Fathers, that we are really and corporally joined and united unto Christ, not only by the Mysteries of the Holy Supper, but also by Faith, by Baptism, by the Spirit of God, by Love, and other ways." p. 240. 22. "Ye say, 'The raising of our flesh is also assigned in Holy Scripture to the real and substantial eating of Christ's Flesh.' But whence had ye these words? where found ye these Scriptures? DissemFor å ble no longer; deal plainly and simply; it is God's cause. show ye allege these words of Christ, written by St. John:-He that eateth My flesh and drinketh My blood hath Life everlasting; and I will raise him up again in the last day. These words we know, the eating of Christ's Flesh we know; but where is your real, and substantial, and carnal eating......St. Augustine expounding the same words saith thus, 'Crede et manducasti ; Credere in Christum, hoc est manducare Panem vivum; Iste Panis interioris hominis quærit esuriem1........' One of your own Doctors saith, These words of St. John pertain nothing to the Sacrament.' It was some oversight of your part to seek to prove the eating of the Sacrament by such words, as by your own Doctor's judgment pertain nothing to the Sacrament." p. 306.

and

23. "Ye pronounce your definitive sentence as a judge, and condemn us for heretics, for that we have taken down your shops and gainful booths, which ye call the Holy Altars of God. Verily this must needs be thought either extreme rigour or great folly, of the removing of a stone to make an Heresie." p. 315.

24. "The Bishop of Sidon, in the late Diet of the Empire, holden at Augusta, avowed openly, that ye had your whole Canon from the

1 Yet St. Augustine begins a popular discourse on St. John vi. 54, with these work among others to the same effect :-" Corpus dixit escam, sanguinem potum. Sacrament Fidelium agnoscant Fideles: Audientes autem quid aliud quam audiunt? V. 446. F comp. 450, A. B.

Apostles of Christ, even as it is peevishly written in your Miss Bones." p. 441. [See Palmer on the Prim. Liturgies, & n.; by which it uppears that the portion of the Mass Service which is let the Canon, is now as in the time of Gelasius, 4. D. 499; and hat i was proba of Apostolical origin.]

25. "Optatus saith, The Body and Blood of Christ's ent to je laid upon the Altar; and with these words ye would an astonish your simple Reader, as if Christ's Body lay there Besily. Fesniy, Venly and in deed. But......even so St. Augustine saith. The twie peonie was in the Communion Cup, and laid upon the holy Tinie. These he his words; Vos estis in mensa ; mos estis in cutice. As the People s upon the Table, so is Christ's Body upon the Twbie." p. 314.

26. “When they did of late put in print the ancient Father Origen's work upon the Gospel of St. John, why left they quite out me whole sixth Chapter? wherein it is likely, yea rather of very surety, that he said Origen had written many things concerning the Sacrament of the Holy Communion, contrary to these men's minds, and would rather put forth that book mangled, than full and perfect, for fear it should reprove them and their partners of their error? Call ye this rusting a Antiquity, when ye rent in pieces, keep back, maim and burn the ancient Fathers? [Then, having been reminded, as the fact is, that ail the copies of Origen are very imperfect, and that all this is nothing but conjectare, he replies in a subsequent work:] We lay not in the manging of his ancient Father as matter of sufficient evidence, but only as a great conjecture of your corruption, referring the judgment thereof to the Reader." p. 444, 445

27. “ What one thing, tell me, had Peter ever like unto the Pope, or the Pope like unto Peter? Except peradventure he will say thus, that Peter when he was at Rome,......consecrated with his holy breath, oil, wax, wool, bells, chalices, Churches, and Altars......” p. 634.

[The following are from other publications of the same writer.j

28. "They talk much of an unbloody Sacrifice, it is not theirs to offer it. Queen Elizabeth shall offer it up unto God; even her unbloody hands and unbloody sword, an unbloody people, and an unbloody government. This is an unbloody sacrifice. This sacrifice is acceptable unto God." View of a seditious Bull, p. 22.

29. For the rest of these new witnesses including the ancient Liturgies]......there is scarcely one of them, but may be doubted of." Answer to Hardinge, p. 8.

30. “Consecration..........standeth not...........in precise and close pronouning of certain appointed words, but in the converting of the natural lements into a godly use.". "The word of Faith which we preach,' aith St. Augustine, not the word which we whisper in secret, is the vord of Consecration.'" p. 14.

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31. "The people is negligent and undevout; Ergo, the Priest may ay Mass alone.' This argument is very weak......So might he say, The people will not hear the word of God; Ergo, the Priest may g

into the Pulpit and preach alone. For Christ's Supper, as St. Augustine saith1, is a Sermon, and the Priest therein preacheth and uttereth the Death of the Lord.' p. 13.

32. "St. Augustine wrote three special books, namely of the Miracles of the Old and New Testament; and Gregory Nazianzen wrote in like sort of the same; yet did neither of them both ever make mention of this miracle [of the Real Presence.] Certainly, St. Augustine hereof writeth thus:- These things (speaking of the Sacrament of Christ's Body) because they are known unto men, and by men are wrought, may have honour, as things appointed to religion; but wonder, as things marvellous, they cannot have; honorem, tanquam religiosa, habere possunt; stuporem, tanquam mira, non possunt. Thus St. Augustine overthroweth M. Hardinge's whole foundation; and saith, that in his great miracle, there is no wonder or miracle at all.'" p. 260.

33. "The marvellous effects that God worketh in the faithful, in that dreadful time of the holy Communion, wherein the whole mystery of our Redemption, that we have in the Blood of Christ, is expressed, Chrysostom calleth a Miracle; and therefore the more to stir the people's minds to the consideration of the same, he inflameth his speech with rhetorical amplifications, and heat of words. This advancing and ravishing of the mind, he calleth a miracle." p. 264.

34. "Christ is present at the holy ministration, because His Truth, His Wisdom, His righteousness, His Word, is there present, as the face is present in the glass; not by any bodily or fleshly Presence...... And such kind of presence at one time in sundry places is avouched by St. Chrysostom, not only of Christ's Body, which is immortal and glorious, but also of any other godly mortal man." p. 268.

35. "Neither do we hereof make a bare or naked Token, as is imagined, but we say, as St. Paul saith, (Rom. iv.) It is a perfect seal, and sufficient warrant of God's Promises, whereby God bindeth Himself unto us, and we likewise stand bounden unto God, so as God is our God, and we are His people." p. 283.

36. "The Bread of the Sacrament is not that bread of which Christ speaketh in the 6th of St. John." p. 284.

37. "Christ in these words, (St. John vi. 54.) as it is witnessed by all the holy Fathers, speaketh not of the Sacrament, but of the spiritual eating with our Faith; and in this behalf utterly excludeth the corporal office of our Body." p. 292.

38. "The cause why Sacraments are ordained is this; that by mean of such visible and outward things we may be led to the consideration of heavenly things......And touching this holy Mystery of Christ's Body and Blood, the cause of the institution thereof was, as Chrysostom saith, to keep us still in remembrance of Christ's great Benefit, and of our salvation." p. 331.

1 De Trin. iii. 4.

39. “ True it is, the new Sacraments of Christ's Institution are plainer and clearer than the old as the Gospel is plainer and clearer than the Law. But the things signified are no more contained in the one than in the other." p. 339.

40. “The difference between the Sacraments of the Old Testament and of the New, standeth not in containing or covering, as it is here surmised, but in the order, and manner, and evidence of showing.” p. 344.

41. “ The old learned Fathers...........delighted themselves oftentimes with these words, Sacerdos, Altare, Sacrificium, notwithstanding the use thereof were then clearly expired, only for that the ears of the people, as well of the Jews as of the Gentiles, had been long acquainted with the same." p. 410.

42. “Three ways,' saith he, 'Christ is offered up unto His Father; in a figure, as in the old Law; indeed, and bloodily, as upon the Cross; in a sacrament, or mystery, as in the New Testament.' Of which three ways, the bloody oblation of Christ upon the Cross is the very true and only propitiatory Sacrifice for the sins of the world. The other two, as in respect and manner of signifying they are sundry, so in effect and substance they are all one." Ibid.

43. “We deny not but it may well be said, 'Christ at His Last Supper offered up Himself unto His Father;' albeit not really and indeed, but ......in a Figure or Mystery; in such sort as we say, Christ was offered in the Sacrifices of the Old Law.” p. 417.

44. "Whatsoever mortal man......dareth to desire God the Father so favourably to behold His own only Son, as in old times He beheld the oblation of Abel or of Melchisedech, and is not afraid therewith to beguile the simple, and to mock the world,.....daily at his Mass, be cannot well excuse himself of open wickedness." p. 418. See the Canon of the Mass, and compare No. 24 of this paper.]

45. “How dareth he to desire God to receive His only begotten Son into favour, and favourably and fatherly to look upon Him at his request? For thus he biddeth his prayer even in his Canon, even in the secretest and devoutest part of his Mass; Super quæ propitio ac sereno vultu, &c. Upon these things (that is to say,' saith Gabriel Biel, 'upon the Body and Blood of Christ Thy Son') O Lord, look down with a merciful and cheerful countenance; and receive the same (the Body and Blood of Thy Son) as Thou didst in old times receive the Sacrifice of Abel and of Abraham (which was a wether, or a calf, or some other like thing.) Thus he not only taketh upon him to pray for Christ, but also compareth the sacrifice of the Son of God with the sacrifice of brute cattle. If he deny any part hereof, his own Canon, his own Mass-book will reprove him. If this be not blasphemy, what thing can be called blasphemy? But God will answer such a blasphemous and rash Sacrificer, 'I know My Son; in Him My heart is