people, which, according to Christ's ordinance, be baptized or receive the holy communion, or unfeignedly believe in him. Thus have you heard the second principal Article, wherein the Papists vary from the truth of God's word, and from the Catholic faith."

These are memorable words :—

"Present as in signs and sacraments always; but spiritually in those that unfeignedly believe."

In his third book "Of the Presence of Christ," page 124, there is this passage :

"To believe is nothing else but to have faith; and therefore when we answer for young children in their Baptism that they believe, which have not yet the mind to believe, we answer that they have faith, because they have the sacrament of faith."

For the Sacrament of Baptism strengthens and confirms faith. Then, after quoting from the apostle, "By Baptism we be buried with him into death," he adds :

"So that the sacrament of so great a thing is not called but by the name of the thing itself."

"But so they be called, because they be figures, sacraments, and representations of the things themselves, which they signify, and whereof they bear the names.'

In page 146, speaking of the presence of Christ, he says:"Think you that Simon Magus was not in as great damnation for the unworthy receiving of Baptism, as Judas was for the unworthy receiving of the Lord's Supper? And yet you will not say that Christ is really and corporally in the water, but that the washing in the water is an outward signification and figure, declaring what God worketh inwardly in them that truly be baptized."

At page 148 he adds:

"Like as in Baptism, Christ and the Holy Ghost be not in the water, or font; but be given in the ministration, or to them that be truly baptized in the water.”

Again, at page 199:

"For although he say that Christ is the spiritual meat, yet as in Baptism, the Holy Ghost is not in the water, but in him that is unfeignedly baptized; so Damascene meant not that Christ is in the bread, but in him that worthily eateth the bread."

In all these passages, and there are many to the same

effect, the distinction between the recipients of the Sacrament is plainly marked.

At page 221 he says: :

"Therefore as in Baptism those that come feignedly, and those that come unfeignedly, both be washed with the sacramental water, but both be not washed with the Holy Ghost, and clothed with Christ," &c.

Again, at page 304, we have these words:

"As Baptism is no perfect Sacrament of spiritual regeneration, without there be as well the element of water as the Holy Ghost, spiritually regenerating the person that is baptized, which is signified by the said water," &c.

A form of words plainly chosen for the express purpose of shewing that the two parts of the Sacrament do not necessarily concur in its administration.

He then goes on to argue regarding the Lord's Supper, with which I need not trouble the Court. But I add one passage from page 373, where, answering Dr. Smith's preface, he says:—

"As in Baptism we come not unto the water as we come to other, common, waters, when we wash our hands, or bathe our bodies; but we know that it is a mystical water, admonishing us of the great and manifold mercies of God towards us, of the league and promise made between him and us, and of his wonderful working and operation in us: wherefore we come to that water with such fear, reverence, and humility, as we would come to the presence of the Father, the Son, and the Holy Ghost, and of Jesus Christ himself, both God and man, although he be not corporally in the water, but in heaven above: and whosoever cometh to that water, being of the age of discretion, must examine himself duly, lest if he come unworthily, none otherwise than he would come unto other, common, waters, he be not renewed in Christ, but instead of salvation receive his damnation; even so it is of the bread and wine in the Lord's holy supper."

The passages which I have now quoted from different works of Cranmer, shew, I think, sufficiently, and beyond all doubt, that his tenets did not remain the same, as has been stated on the other side. They altered materially, they altered vitally; that material, that vital alteration corresponding precisely with the change of phraseology to

be found in the Articles drawn up by him, in 1552, from that which is adopted in the Articles of 1536.

There are yet two passages bearing on Cranmer's change of opinion which remain to be adduced. They are his own writing, and fix beyond dispute the point for which I now contend. The first will be found in his work on the Lord's Supper; the answer to Smith's preface. (Parker Society Edition, p. 374) :

"But this I confess of myself, that not long before I wrote the said Catechism,* I was in that error of the real presence, as I was many years past in divers other errors: as of transubstantiation, of the sacrifice propitiatory of the priests in the Mass, of pilgrimages, purgatory, pardons, and many other superstitions and errors, that came from Rome, being brought up from youth in them, and nousled therein for lack of good instruction from my youth; the outrageous floods of Papistical errors at that time overflowing the world. For the which, and other mine offences in youth, I do daily pray unto God for mercy and pardon, saying, 'Good Lord, remember not mine ignorances and offences of my youth.' But after it pleased God to shew unto me, by his holy word, a more perfect knowledge of his Son Jesus Christ, from time to time, as I grew in knowledge of him, by little and little, I put away my former ignorance. And as God of his mercy gave me light, so, through his grace, I opened mine eyes to receive it, and did not wilfully repugn unto God, and remain in darkness. And I trust in God's mercy and pardon for my former errors, because I erred but of frailness and ignorance. And now I may say of myself, as St. Paul said, 'When I was like a babe, or child, in the knowledge of Christ, I spake like a child, and understood like a child; but now that I come to man's estate, and growing in Christ, through his grace and mercy, I have put away that childishness.'

The second of the passages to which I referred will be found at page 218 of the volume published by the Parker Society, entitled, "Remains."

Martin, taunting him with these changes, says :

"From a Lutheran you became a Zwinglian, which is the vilest heresy of all in the high mystery of the Sacrament," &c.

To which Cranmer answers:

"I grant that then I believed otherwise than I do now, and so I did

* Of Justus Jonas, in 1548.

until my Lord of London, Doctor Ridley, did confer with me, and by sundry persuasions and authorities of Doctors drew me quite from my opinion."

That there was a change in Cranmer's sentiments, Cranmer is himself the witness; and it only remains to class the observation made in ridicule of Mr. Gorham's statement that Cranmer grew in the light of Divine truth-among the many other strange assertions that have been made in this case.

Before I proceed further, I would make one general remark, which is applicable to the greater part of the earlier quotations made by the Advocates for the Bishop on the other side. It is, that these ancient writers, speaking of Baptism generally, are by no means opposed to Mr. Gorham's doctrine. For, barring the poetical Bishop Paulinus's gross representation of the regenerating effect of baptismal water; and some of that figurative and metaphorical expression employed by other writers to set forth this Sacrament of Baptism, and which are, after all, mere rhetorical flourishes; Mr. Gorham does not, nor, as I believe, would any of those authors, whom I shall presently introduce to the attention of the Court, take objection to any language expressive of the blessings attached to Baptism, i.e., restricting it to the cases respecting which they predicate that the spiritual blessings are actually received.

The acknowledgment of the blessings is common to both sides; but this leaves unresolved the real question between us, viz., whether these blessings are or are not received in ALL cases. It is admitted by the other side that no one detracts from the grace of the Sacrament by saying that such expressions do not necessarily apply to every individual adult who is baptized; and it must also be admitted that when Mr. Gorham affirms, in respect of infants, that such expressions do not, necessarily, and in every case, apply to them, he is not thereby detracting

from the grace belonging to the Sacrament of Baptism. Expressions used in relation to Baptism in the abstract have, therefore, no bearing on the question before the Court; and this remark will dispose of a variety of quotations, and the arguments built upon them, which we have heard from the other side.

And now, Sir, I ask this simple question:-When the change in Cranmer's views, of which I have spoken, had taken place, and he resolutely set about his great work of reformation in England, whom did he select to assist him in it? We have heard a great deal of Cranmer, but no notice whatever has been, as yet, taken of his associates. The matter has been treated as if Cranmer were an isolated person, without friend, associate, or coadjutor. Passages have been thus quoted from his works; which were followed by an attempt to seize upon Jewell (with what success we have partly seen already, and shall see more fully by and by); and then we were at once transferred to Hooker; no other or intermediate authority being named. So the argument stands on the other side.

I shall endeavour to supply the gap, by shewing whom Cranmer called to his assistance in the work of reformation when he engaged in it.

The first passage which I take is from his own work "On the Lord's Supper," Vol. I., page 374. He is asked respecting Peter Martyr, a name that we have not yet had introduced to us at all, and he says:

"Of M. Peter Martyr's opinion and judgment in this matter, no man can better testify than I: forasmuch as he lodged within my house long before he came to Oxford, and I had with him many conferences in that matter, and know that he was then of the same mind that he is now, and as he defended after openly in Oxford, and hath written in his book."

So that Cranmer was intimate with him, and had ample opportunity of knowing Peter Martyr's views.

I refer next to Strype's Life of Cranmer, Book ii.,