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therefore, when I complained thereof to the Council, it was Dr. Crananswered me by them, that the book was so entitled, because it was set forth in the time of the Convocation ".

mer purgeth himself concerning the Cate

West. Moreover, you have in Duns translated "In Ro- chism. “mana Ecclesia," pro " Ecclesia catholica;" "In the Church "of Rome," for "the catholic Church.”

Cran. Yea, but he meant the Romish Church.

mer charg

West. Moreover, you have depraved St. Thomas ; namely, Dr. Cranwhere he hath these words; "In quantum vero est sacrifi- ed with "cium, habet vim satisfactivam: sed in satisfactione atten- mistranslating Tho. "ditur magis affectio offerentis, quam quantitas oblationis. Aquinas. "Unde Dominus dicit apud Lucam de vidua quæ obtulit "duo æra, quod plus omnibus misit. Quamvis ergo hæc "oblatio ex sui quantitate sufficiat ad satisfaciendum pro "omni pœna: tamen fit satisfactoria illis pro quibus offer"tur, vel etiam offerentibus, secundum quantitatem suæ "devotionis, et non pro tota pœna." That is, "Inasmuch "as it is a sacrifice, it hath the power of satisfaction: but "in satisfaction the affection of the offerer is more to be

"[A different explanation of this title was given by Philpot; who in the Convocation of the preceding October, "stood up, and spake "concerning the Catechism, that he thought they were deceived in the "title of the Catechism, in that it beareth the title of the Synod of “London last before this, although many of them which were then "present, were never made privy thereof in setting it forth; for that “this House had granted the authority to make ecclesiastical laws unto "certain persons to be appointed by the King's Majesty; and what"soever ecclesiastical laws they, or the most part of them, did set "forth, according to a statute in that behalf provided, it might well be "said to be done in the Synod of London, although such as be of this "House now had no notice thereof before the promulgation." Foxe, vol. iii. p. 20. See also Lamb, Hist. of the XXXIX. Articles, p. 8. It is a question who was the author of this Catechism. By the Oxford disputants it was attributed, on the assertion, as they pretended, of Cranmer, to Ridley: but Ridley himself, though he admitted that he noted many things for it and consented to it, denied that he was its author. It has been ascribed also to Ponet, Bp. of Winchester, and to Alex. Nowell. Ward, one of the English divines sent to the Synod of Dort, believed it to be Nowell's; and Strype, in his later publications, expresses the same opinion. But it must be confessed that his reasons are not convincing. See Burn. Ref. vol. iii. p. 410. Strype, Cranm. p. 294; Memor. vol. ii. p. 368; Annals, vol. i. p. 353. Preface to Cranmer's Catechism, Oxford, 1829.]

* [See Answer to Gardyner, (vol. iii. p. 156.)]

Weston

before the

"weighed than the quantity of the oblation. Wherefore "the Lord said in Luke's Gospel of the widow which "offered two mites, that she cast in more than they all. "Therefore although this oblation of the quantity of itself "will suffice to satisfy for all pain, yet it is made satisfac"tory to them for whom it is offered, or to the offerers, according to the quantity of their devotion, and not for "all the pain."

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You have thus turned it; "Quod sacrificium sacerdotis "habet vim satisfactivam," &c. That is, "That the sacri"fice of the priest hath power of satisfaction," &c. And therefore in this place you have chopped in this word “sacerdotis," "of the priest;" whereas in the translation of all the New Testament you have not set it, but where Christ was put to death. And again, where St. Thomas hath " "pro "omni pœna," "for all pain," your book omitteth many things there y.

Thus you see, brethren, the truth steadfast and invincitriumpheth ble; you see also the craft and deceit of heretics: the truth victory. may be pressed, but it cannot be oppressed. Therefore cry altogether, "Vincit veritas ;" i. e. "The truth over"cometh z."

This disordered Disputation, sometime in Latin, sometime in English, continued almost till two of the clock. Which being finished, and the arguments written, and delivered to the hands of Mr. Say, the prisoner was had away by the Mayor, and the doctors dined together at the University College.

y [The manuscript in the Public Library, Cambridge, gives Cranmer's answer to this charge:

"Cran. Because I would not write all that long treatise."]

2 [It appears from the manuscript in the Public Library, Cambridge, that Cranmer, having filled the respondent's place, now demanded, according to the practice of scholastic disputations, to argue as oppo

nent.

"Cran. Oppono: vos respondete scripturis.

"West. Habebis alium diem ad opponendum."

This day was the following Thursday, April 19; Tuesday and Wednesday having been occupied by the Disputations with Ridley and Latymer.]

[Disputation at Oxford with Harpsfield, April, 1554.]

It followed furthermore ... that Mr. Harpsfield,

...

the Foxe, Acts

and Monu

nineteenth of April, should dispute for his form, to be ments, made Doctor. To the which Disputation the Archbishop of vol. iii. Canterbury was brought forth, and permitted, among the P. 86, &c. rest, to utter an argument or two in defence of his cause.

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Disputation of Master Harpsfield, Bachelor of Divinity, answering for his form to be made Doctor.

[The argument against Harpsfield was supported for some time. by Weston, who concluded with a quotation from Fulgentius. After which,] not waiting Harpsfield's answer, he offered Mr. Cranmer to dispute; who began in this wiseb.

Cran. I have heard you right learnedly and eloquently entreat of the dignity of the Scriptures, which I do both commend and have marvelled thereat within myself. But whereas you refer the true sense and judgment of the Scrip- The opitures to the catholic Church, as judge thereof, you are much nion of Mr. Harpsfield deceived; specially, for that under the name of the Church, reproved, you appoint such judges as have corruptly judged, and referring contrary to the sense of the Scriptures. I wonder likewise the Scrip

[The following is the title of this Disputation in the manuscript in the Public Library, Cambridge:

"Disputationes habita Oxoniæ de vera præsentia naturalis et orga"nici corporis Christi in sacramento altaris.

"Defendit D. Harpsfield veritatem, respondentis ugens partes.

"Opponit primum D. Weston disputandi gratia, deinde D. Cranmerus "ex sua opinionis fide."]

b [An Oxford scholar, who was present at this Disputation, relates, that Cranmer "passed all men's expectation in doing the same. I my"self, which did ever think that he was better learned than many re"ported he was, yet would I have thought he could not have done so ،، well, nor would not have believed it, if I had not heard him myself." Foxe, Acts, &c. 1st edit. p. 935.]

the sense of

than to the

ture rather why you attribute so little to the diligent reading of the to the judg: Scriptures, and conferring of places; seeing the Scriptures Church, do so much commend the same, as well in divers other diligent places, as also in those which you yourself have already reading and alleged. And as touching your opinion of these questions, conferring of places. it seemeth to me neither to have any ground of the word of God, nor of the primitive Church. And to say the truth, the Schoolmen have spoken diversely of them, and do not agree thereof among themselves. Wherefore, minding here briefly to show my judgment also, I must desire you first to answer to me a few questions, which I shall demand of you. Which being done, we shall the better proceed in our disputation. Moreover, I must desire you to bear also with my rudeness in the Latin tongue, which, through long disuse, is not now so prompt and ready with me as it hath been. And now, all other things set apart, I mind chiefly to have regard to the truth. My first question is this; How Christ's body is in the sacrament, according to your mind or determination?

Christ present in the sacrament in substance, but not after

the manner of substance.

The rab

bins could

not agree among themselves.

Then answered a doctor, He is there as touching his substance, but not after the manner of his substance.

Harps. He is there in such sort and manner as he may be eaten.

Cran. My next question is, Whether he hath his quantity and qualities, form, figure, and such like properties?

Harps. Are these your questions? said Master Harpsfield. I may likewise ask you, When Christ passed through the Virgin's womb, an ruperit necne?

When they had thus a while contended, there were divers opinions in this matter.

All the doctors fell in a buzzing, uncertain what to answer: some thought one way, some another; and thus Master doctors could not agree c.

Then Master Cranmer said thus: You put off questions

[According to the account of the Oxford scholar, "they were mad "with him for asking, whether there were in the natural body of Christ "a proportion, space, or distance betwixt member and member." Foxe, Acts, &c. 1st edit. p. 935.]

with questions, and not with answers; I ask one thing of you, and you answer another. Once again I ask, Whether he have those properties which he had on the earth?

the sacra

Tresh. No, he hath not all the quantities and qualities Christ's body withbelonging to a body. out his proSmith. Stay you, Mr. Tresham. I will answer you, Mr. perties in Doctor, with the words of Damascene, "Transformatur pa- ment. "nis," &c.; "The bread is transformed," &c. But if thou wilt inquire how, " Modus impossibilis;" "The manner is "impossible."

Then two or three others added their answers to this The doctors in a doubt. question, somewhat doubtfully. A great hurly-burly was among them, some affirming one thing, and some another.

Cran. Do you appoint me a body, and cannot tell what manner of body? Either he hath not his quantity, or else you are ignorant how to answer it.

Harps. These are vain questions, and it is not meet to spend the time on them.

cus.

West. Hear me a while: Lanfrancus 4, sometime Bishop Lanfranof Canterbury, doth answer in this wise unto Berengarius, upon such like questions; "Salubriter credi possunt, fide"liter quæri non possunt;" i. e. "They may be well be"lieved, but never faithfully asked."

Cran. If you think good to answer it, some of clare it.

you de

Harps. He is there as pleaseth him to be there. Cran. I would be best contented with that answer, if that your appointing of a carnal presence had not driven me of necessity to have inquired, for disputation's sake, how you place him there, since you will have a natural body.

would have

When again he was answered of divers at one time; some The papists denying it to be a quantum, some saying it to be quantitati- Christ's vum; some affirming it to have modum quanti, some deny- body in the ing it; some one thing, some another: up starts Dr. Weston, but they and doughtily decided, as he thought, all the matter, say- cannot tell how. 99 ing, "It is corpus quantum, sed non per modum quanti ;'

d Contra Berengarium.

sacrament,

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