neither of these would answer his purpose. That altars were not used in primitive times, was proved by direct negative propositions drawn from Origen against Celsus, and the abuses to which they had recently led were earnestly pressed upon his attention. He was, however, informed that no objection would be made to his regularly terming the Communion-table by the name of altar, such a figurative expression having been used in the early Church'. On the 11th of December, the Bishop of Chichester was again summoned before the council, and asked whether he would obey his Majesty's command for the demolition of altars. His answer was, "I am very thankful for the clemency which has been exercised toward me, but I cannot consent to do any thing disapproved by my conscience. conscience. I therefore pray

serve the tabernacle." (Heb. xiii. 10.) In this text, the word "altar" plainly means that which is sacrificed upon it, riz. Christ. From the benefits of his passion, says the Apostle, those cut themselves off who adhere obstinately to the religion of Moses. The Romish mode of citation recalled to Archbishop Usher's mind an anecdote in Ælian. (Var. Hist. iv. 25.) One Thrasyllus, becoming insane, took lodgings in the Piræus, and while there, kept an account of all the ships which he saw arrive, or sail away, as if they had been his own property. Thus Romanists interpret all prophecies couched in the sacrificial terms of ancient Judaism, as prefiguring the propitiatory qualities assigned to their mass. Upon the same principle, they never see used by any writer of high antiquity, the word, mass, or any other expression current among themselves, without resolutely fixing upon it exactly the same meaning that it bears in the modern formularies of their church.

f Strype, Mem. Cranm. 328.

you to do with me what you may think requisite, for I never will give any assistance in the demolition of altars. I think it a less evil, that my body should suffer, than that my soul should be corrupted by a compliance which appears to me criminal." On receiving this reply, the council unanimously determined upon committing the Bishop to the Fleet.

In the controversies of this year, Archbishop Cranmer took an effective part, by publishing his Defence of the true and Catholic Doctrine of the Sacrament of the Body and Blood of our Saviour Christ: with a Confutation of sundry Errors concerning the same. This piece, which is the principal work ever composed for publication by the great restorer to England of a scriptural faith, is divided into five books. Of these, the first is an account of the true eucharistic doctrine, the second is against transubstantiation, the third is upon the manner of Christ's presence in the Eucharist, the fourth treats of receiving his body and blood, the fifth is upon the sacrifice which he offered. In his preface, the Archbishop judiciously observes, that although Englishmen had been delivered from mumbling Latin over beads, from the purchase of indulgences, from undertaking pilgrimages, and from other glaring abuses of the papal system; yet their emancipation from Romanism would be incomplete, and might not prove lasting, so long as its roots held

VOL. III.

Proceedings of Privy Council, ut supra.

Pp

possession of the soil. If, therefore, transubstantiation be still allowed to spread its fibres in the Lord's vineyard, the ground will soon once more be covered by the old errors and abuses. Fully sensible of this truth, and not knowing how he should excuse himself at the last day, the Archbishop adds, if he should fail of using great diligence in labouring to establish the truth, he had undertaken to write that treatise ". " And moved," he says, "by the duty, office, and place whereunto it hath pleased God to call me, I give warning, in his name, unto all that profess Christ, that they flee far from Babylon, if they will save their souls; and to beware of that great harlot, that is to say the pestiferous see of Rome, that she make you not drunk with her pleasant wine. Trust not her sweet promises, nor banquet with her; for instead of wine, she will give you sour dregs, and for meat she will give you rank poison. But come to our Redeemer and Saviour Christ, who refresheth all that truly come to him, be their anguish and heaviness never so great."

The Archbishop opens his argument by reciting all the scriptural passages bearing upon it, and by, proving that the mention made in them of eating and drinking Christ, is figurative. In treating of transubstantiation, he remarks the difficulty thrown upon the supporters of that tenet from the very Scripture generally cited as its principal authority; which makes it appear

h Catholic Doctrine, 4.

i Ibid. 6.

probable, that both the bread and wine were sent round among the Apostles, before the words thought to effect consecration were uttered *. He then proceeds to shew, that transubstantiation is contrary to reason, to the evidence of our senses, and to the writings of the fathers. As for the manner of Christ's Eucharistic presence; it is shewn, that he is not materially in the bread and wine, but spiritually in such as worthily receive those elements'. That the wicked are incapable of participation in the Saviour's body and blood, is proved from the necessity of faith, according to Scripture, for the reception of this benefit". Of sacrifices, it is observed, there are two kinds, one propitiatory, the other Eucharistic. Of the former kind, there never properly was more than one in the world; that of Christ upon the cross: all the Mosaical sacrifices being merely types and shadows of this. The latter kind, called by St. Peter, "spiritual sacrifices "," are daily offered by all faithful Christians, and God's recorded Word contains not the slightest hint, that the Church founded by his blessed Son will ever offer any other. There are, however, in it many passages proving, that such sacrifices alone will distinguish the Messiah's reign. The doctrine of the Romanists, that their priests offer Christ, is designated as abominable blasphemy; because it arrogates to a mere man that prerogative which belongs exclusively to the Son of God, and detracts

k St. Matt. xxvi. 26, 27, 28. m Ibid. 198.

n

Cath. Doctr. 103.

" 1 St. Pet. ii. 5.

from the propitiation of Calvary, by representing its application as dependent upon the ministry of sinful mortals. The Romish notion, that one man, by receiving the Eucharist, may benefit another, is placed upon a par with supposing, that one man may be baptised for another, or that natural hunger may be relieved by procuring a friend to eat in our behalf". The Scriptural citations, and the arguments adduced, are then explained or confirmed by passages from ancient authors of high celebrity, and the whole piece is concluded by some brief reflections upon the frame of mind in which men ought to approach the Lord's table.

The Archbishop's work had no sooner appeared than it was attacked both by Bishop Gardiner and by Dr. Smyth, then residing at Louvain. The treatise first mentioned attracted a considerable degree of notice, and Cranmer lost no time in preparing an answer to it; noticing in his way such of Smyth's arguments as appeared of any importance. This rejoinder was published in the autumn of 1551, under the title of An Answer, by the Reverend Father in God, Thomas, Archbishop of Canterbury, unto a crafty and sophistical Cavillation, devised by Stephen Gardiner, Doctor of Law, late Bishop of Winchester, against the true and godly doctrine of the most holy Sacrument, of the Body and Blood of our Saviour, Jesu Christ. Wherein is also, as Occasion serveth, answered