pleased; but what art thou? Who bad thee thus to pray? Who required such sacrifice at thy hand1?'

p. 430.

46. "Christ hath ordained the Sacraments, that by them He might set before our eyes the mysteries of our Salvation, and might more strongly confirm the faith, which we have in His Blood, and might seal His grace in our hearts. As princes' seals confirm and warrant their deeds and charters, so do the Sacraments witness unto our conscience, that God's promises are true, and shall continue for ever. Thus doth God make known His secret purpose to His Church: first He declareth His mercy by His Word; then He sealeth it and assureth it by His Sacraments. In the Word we have His promises; in the Sacraments we see them." Treatise of Sacraments, p. 261.

47. "What? are they nothing else but bare and naked signs? God forbid. They are the seals of God, heavenly tokens of the grace and righteousness and mercy given and imparted to us. Circumcision was not a bare sign. Even so is not Baptism any bare sign. They are not bare signs it were blasphemy so to say. The grace of God doth always work with His Sacraments, but we are taught not to seek that grace in the sign, but to assure ourselves by receiving the sign that it is given us by the thing signified.” p. 263.

48. "The Sacrament" (of Baptism) "maketh not a Christian3, but is a seal and assurance unto all that receive it, of the grace of God, unless they make themselves unworthy thereof." p. 267.

49. "We do both think and speak soberly and with reverence of the holy mysteries. We say, they are changed; that they have a dignity and pre-eminence which they had not before; that they are not now common bread or common wine, but the Sacrament of the Body and Blood of Christ; a holy mystery; a covenant between Christ and us; a testimony unto our conscience that Christ is the Lamb of God; a perfect seal and sufficient warrant of God's promises." p. 274.

50. "Believe that it is He which hath reconciled all things by His Blood. Here is nothing to be done by the mouth of the body. Whosoever thus believeth, he eateth, he drinketh Him." p. 275.

51. "The Patriarchs and Prophets and people of God which lived before the birth of Christ, did by faith eat His flesh and drink His blood. St. Paul saith, They did all eat the same spiritual meat, and did all drink the same spiritual drink. Whosoever believed in Christ, they were nourished by Him then as we are now." p. 276.

1 Here is an instance of the way in which the true arguments against Romanism may be missed for want of consistent reverence for Antiquity. This passage in the Canon of the Mass might well be alleged against any gross earthly notion of the Presence of our Lord's Body: instead of which it is urged as an instance of the "peevishness” and “blasphemy" of that ancient service itself.

2 This sentence shows that its author received but half the doctrine of the Catechism. He considered the Sacraments not as means of grace, but only as pledges to assure us of it. 3 Comp. Hooker, E. P. v. lx. 4. Note 23.

Of making common cause with the Foreign Protestants.

52. "Ye have not proved the truth to be of your side, nor ever shall be able to prove, maintaining the doctrine of the Lutherans, Zuinglians, and Calvinists, as ye do..............'

"This is the very issue of the case; whether the Doctrine that we profess be the Truth or no." Defence of Apology, p. 25.

53. "For they be not all mad at this day, so many free cities, so many kings, so many princes, which have fallen away from the seat of Rome, and have rather joined themselves to the Gospel of Christ." p. 33.

54. "Those worthy and learned Fathers, Luther and Zuinglius, and other like godly and zealous men, were appointed of God, not to erect a new Church, but to reform the old." p. 46.

55. "Your doctors.... .....are over young.. .....Neither is there any sufficient cause to the contrary, but that Berengarius, John Wickliffe, John Hus, Doctor Luther, Zuinglius, Ecolampadius, and others, either for learning, or for truth, or for judgment in the Scripture, or for antiquity, may be well and safely compared with them." p. 47.

56. "Of the Sacrament of Baptism, Mr. Calvin every where writeth with all manner of reverence, calling it a divine and heavenly mystery, and the Sacrament of our Redemption." p. 65.

If

6

57. "Touching Mr. Calvin, it is great wrong untruly to report so reverend a Father, and so worthy an ornament of the Church of God. you had ever known the order of the Church of Geneva, and had seen four thousand people or moe, receiving the holy mysteries together at one Communion, ye could not without your great shame and want of modesty have published to the world, that by Mr. Calvin's doctrine the Sacraments of Christ are superfluous. Certainly to leave all that he hath otherwise spoken of the Sacraments in general: of the Sacrament of Christ's last Supper he writeth thus: Magnum consolationis ac suavitatis fructum ex hoc Sacramento colligere possunt piæ animæ, quod illic testimonium habeant, Christum nobis adunatum esse, nos illi vicissim insertos...." 'But Calvin,' (you say) writeth thus: The Supper is a token of remembrance, to lift up and help our infirmity: for if otherwise we were mindful enough of Christ's death, this help were superfluous.' O how far malice may bear a man! Because Mr. Calvin saith, We are weak and have need of Outward Sacraments, to quicken the dulness of our senses,' saith he therefore that the Sacraments be superfluous?....If this be so dangerous doctrine as you tell us, why then are the ancient Catholic Fathers suffered to hold and maintain the same?" p. 154.

58. "For those persons, whom they upon spite call Zuinglians and Lutherans,. in very deed they of both sides be Christians, good friends and brethren. They vary not betwixt themselves upon the

Principles and Foundations of our Religion,....but upon one only question, which is neither weighty nor great.” p. 328.

59. "Martin Luther, and Hulderike Zuinglius, being most excellent men, even sent of God, to give light to the whole world,.......came unto the knowledge and preaching of the Gospel.” p. 360.

60. "Hath the Queen of Scotland cause to praise the proceedings of your Gospel, through occasion whereof she ruleth not her subjects, but is rather ruled of her subjects?'

"Touching the Queen of Scotland, I will say nothing. The kingdoms and states of the world have sundry agreements and compositions. The nobles and commons there neither drew the sword, nor attempted force against the Prince. They sought only the continuance of God's undoubted Truth, and the defence of their own lives against your barbarous and cruel invasions.

"What is a lie, if this be none?'

"Indeed, the Nobles and Commons of Scotland were in the field, we deny it not. So was David in the field against King Saul. They stood in armour, not to invade or attempt force against their Prince, but only to defend themselves, as by way of retire. And therefore they withdrew themselves into the Marches of England, not for want of strength or courage, (for they had then double more men in the field than came against them) but only for reverence of their Prince, that came upon them, lest they should be forced by rage of their enemies and fury of war to strike the Anointed of the Lord. Such broils have often happened in many countries, as by sundry stories it may appear. "The subject is bound to obey his prince: howbeit not in all things without exception; but so far as God's glory is not touched. These Nobles had learned of St. Peter, It is better to obey God than man. And of the Prophet David, Better it is to trust in God than to trust in Princes....

“To conclude, the Queen of Scotland is still in quiet possession of her estate; and is obeyed of her subjects, so far as is convenient for godly people to obey their Prince.

"What will you stick to say, or write, which do say, write, and set out in print such a palpable and manifest falsehood?'

“The Answer. At the time of my writing, and first entry into the printing of my book, these words were true. For then was the Queen of Scotland in full possession of her estate. Neither could I prophesy what things would follow. Shortly afterwards the whole case was altered, as it is known. In the end of the print, by forgetfulness, this place escaped my hands without correction.... Indeed as I could not foresee the restraint of the said Queen's liberty which followed, but wrote of her state as it then presently was,....so could I not foresee the causes that occasioned that alteration. For, that the King should shortly after the time of my writing be so murdered1, and the house

Elsewhere the same author attributes the murder of Darnley to the Pope. "I know not what dispensation past lately into Scotland, but the King was strangled, &c. A horri

whose husband he had a man HT BUL

me, and to a met asi vie du were ta

bles and body of de ram wLI Z

Prince, who seemed u al magE JETE. known to me. And..........tee wen te eran C

the state, from the it was wie I die am lac

might wel be kuvi i ta ta nayo te a

were against her, and mar 23 2 2 2 4 Ha ZUE it seemeth.. reason jane mimen I see THOUG especially blood my we mess, at sa je s no without all controlment Sumner Sn 11 Kim wa graK faults to escape upumistel ever a un wil ver m the examples of Queen Jezete in kmat. Quen Fran ¤ Fra ing Tarquin in Rome: vim ir ter ga vimes it m up their own subjects can then tentes Ler T SER For Princes also are God's sumeek gark vion. ie ter des against His Majesty. Es esetet, a veil a gas the BOTS: Es teavenly on neli pac' 1

of men, by such ways a 15, 18.

61. “We give or Lari Gui fais vine or cause his & her hath yet at no time be my such examen al tie rams & Minnes and commonweals winch have never the Soge. Few wave thrown no kingdom: we have teetet innan

have disordered no cammor wear-r

work such practices, de Pige entett, amat te desenaticoma.

Bu, p. 24.

! These two last quiracions, compared with the Fromile a bevelion, an apt stance of the wines vindi de Sud of Ligan a tapetir at ans de opinions of her Befarmers.