are dead, it is to be understood, that they did want the virtue of manna". Cran. They then which do eat either of them worthily, do live. Harps. They do live, which do eat manna worthily, not by manna, but by the power of God given by it. The other, which do eat this sacrament, do live by the same. Cran. Christ did not entreat of the cause, but the effect which followed: he doth not speak of the cause whereof the effect proceedeth. Harps. I do say the effects are divers, life and death, which do follow the worthy and the unworthy eating thereof. Cran. Since you will needs have an addition to it, we must use both in manna and in the sacrament indifferently, either worthily or unworthily. Christ spake absolutely of manna and of the Supper; so that, after that absolute speaking of the Supper, wicked men can in no wise eat the flesh of Christ, and drink his blood. Further, Augustine upon John, Tractat. 26. upon these August. words, Qui manducat, &c. saith, "There is no such respects ❝ in common meats as in the Lord's body. For who that "eateth other meats hath still hunger, and needeth to be "satisfied daily: but he that doth eat the flesh of Christ, "and drinketh his blood, doth live for ever." know wicked men do not so: Ergo, Wicked men do not receive. But you Harps. St. Augustine meaneth, that he who eateth Christ's n If Master Harpsfield do mean of bodily life, they which eat the sacrament do die, as well as they which did eat the manna. If he mean of spiritual life, neither be they all damned that did eat manna, nor all saved that do eat the sacrament. Wherefore the truth is, that neither the eating of manna bringeth death, nor the eating of the sacrament bringeth salvation; but only the spiritual believing upon Christ's bodily passion, which only justifieth both them and us. And therefore, as the effect is spiritual, which Christ speaketh of in this chapter, so is the cause of that effect spiritual whereof he meaneth; which is our spiritual believing in him, and not our bodily eating of him. Argument in the se flesh, &c. after a certain manner, should live for ever. Wicked men do eat, but not after that manner. Cran. Only they which participate Christ, be of the cond figure tical body; and second mood. Dr. Cran mer com mended for his mo desty. But the evil men are not of the mystical body: mys West. Your wonderful gentle behaviour and modesty, good Mr. Doctor Cranmer, is worthy much commendation : and that I may not deprive you of your right and just deserving, I give you most hearty thanks in mine own name, and in the name of all my brethren. At which saying, all the doctors gently put off their caps o. [The remainder of this Disputation, which was wholly between Weston and Harpsfield, may be seen in Foxe, Acts, &c. vol. iii. p. 89.] [Condemnation of Cranmer at Oxford, April, 1554.] &c. vol. iii. p. 91. Saint The three Oxford and prisoners at every called be fore the any Commis sioners. April 20. After the Disputation of Mr. Latimer ended, which was Foxe, Acts, the 18th day of April, the Friday following; which was the 20th day of the said month, the Commissioners sat in Mary's Church, as they did the Saturday before; Doctor Weston used particularly dissuasions with of them, and would not suffer them to answer in wise, but directly and peremptorily, as his words were, to say whether they would subscribe or no. And first to the Bishop of Canterbury he said, he was overcome in disputations. To whom the Bishop answered, that whereas Doctor Weston said, he hath answered and opposed, and could neither maintain his own errors, nor impugn the verity; all that he said was false: for he was not suffered to oppose as he would, nor could answer as he was required, unless he would have brawled with them, so thick their reasons came one after another: ever four or five did interrupt him, that he could not speak. Master Ridley and Master Latimer were asked what they would do. They replied, that they would stand to that they had said. Then were they all called to- Dr. Cranmer, Bishop gether, and sentence read over them, that they were no Ridley, and members of the Church: and therefore they, their fautors, Master and patrons were condemned as heretics. And in reading condemnof it, they were asked, whether they would turn or no. And ed. they bade them read on in the name of God, for they were not minded to turn. So they were condemned all three. After which, sentence of condemnation being awarded against them, they answered again every one in his turn, in manner and effect of words as followeth: the Archbishop first beginning thus: The Archbishop of Canterbury. From this your judgment and sentence I appeal to the Latimer Weston giveth sentence against himself. The Arch just judgment of God Almighty, trusting to be present with him in heaven, for whose presence in the altar I am thus condemned a Doctor Ridley. Although I be not of your company, yet doubt I not but my name is written in another place, whither this sentence will send us sooner than we should by the course of nature have come. Master Latimer. I thank God most heartily that he hath prolonged my life to this end, that I may in this case glorify God by that kind of death. Doctor Weston's answer unto Latimer. If you go to heaven in this faith, then I will never come thither, as I am thus persuaded. After the sentence pronounced, they were separated one bishop and from another; videlicet, the Archbishop was returned to prisoners Bocardo, Dr. Ridley was carried to the Sheriff's house, Mr. separated. Latimer to the Bailiff's. his fellow a [See the Letter which Cranmer wrote to the Council after his condemnation, vol. i. Letter ccxcvII.] [Examination at Oxford before Brokes, September, 1555.] p. 649. We mind now to proceed to Cranmer's final judgment Foxe, Acts, and order of condemnation, which was the 12th day of Sep- &c. vol. iii. tember, anno 1555, and seven days before the condemnation of Bishop Ridley and Master Latimer. The story whereof here followeth, faithfully corrected by the report and narration (coming by chance to our hands) of one who, being both present thereat, and also a devout favourer of the see and faction of Rome, can lack no credit, I trow, with such which seek what they can to discredit whatsoever maketh not with their phantasied religion of Rome, After the Disputations done and finished in Oxford between the doctors of both Universities and the three worthy bishops, Doctor Cranmer, Ridley, and Latimer, sentence condemnatory immediately upon the same was ministered against them by Doctor Weston and other of the University; whereby they were judged to be heretics, and so committed to the Mayor and Sheriffs of Oxford. But forasmuch as the sentence given against them was void in law, (for at that time the authority of the Pope was not yet received into the land,) therefore was a new commission sent from Rome, and a new process framed for the conviction of these reverend and godly learned men aforesaid. In which commission, first was Doctor James Brooks, Bishop a [Foxe gives two accounts of this Examination, and a third is contained in the official report sent by Brokes to his principal, the Cardinal de Puteo, which was first printed by Mr. Todd in the Addenda to the Oxford edition of Strype, 1812. Both of Foxe's narratives, excepting a few omissions, are here reprinted in the text: and the chief parts of the official report will be found in the notes. But the best authority for the arguments used by Cranmer on this occasion, is the long letter which he addressed shortly afterwards to Queen Mary. See vol. i. Let |