Cran. I say, as I have said alway, that I am constrained to ask these questions, because of this carnal presence which you imagine; and yet I know right well that these questions be answered out of the Scriptures. As to my last question, How long he abideth in the body, &c. the Scripture answereth plainly, that Christ doth so long dwell in his people, as they are his members. Whereupon I make this argument:

They which eat the flesh of Christ, do dwell in him, and Dr. Cranhe in them;

mer's argument in the second figure and

But the wicked do not remain in him, nor he in them: Ergo, The wicked do not eat his flesh, nor drink his second blood.

mood.

sufficient.

Harps. I will answer unto you, as St. Augustine saith, Answer innot that howsoever a man do eat, he eateth the body; but he that eateth after a certain manner.

Cran. I cannot tell what manner ye appoint, but I am sure that evil men do not eat the flesh and drink the blood of Christ, as Christ speaketh in the sixth of John.

Harps. In the sixth of John some things are to be referred to the godly, and some to the ungodly.

Cran. Whatsoever he doth entreat there of eating, doth pertain unto good men.

Harps. If you do mean only of the word of eating, it is true; if concerning the thing, it is not so: and if your meaning be of that which is contained under the word of eating, it may be so taken, I grant.

do not eat

Cran. Now to the argument: He that eateth my flesh, Evil men and drinketh my blood, dwelleth in me, and I in him. Doth the body of not this prove sufficiently that evil men do not eat that the Christ. good do?

Tresham. You must add, "Qui manducat digne," "He "that eateth worthily."

Cran. I speak of the same manner of eating that Christ speaketh of.

West. Augustinus Ad fratres in Eremo1, Sermon. 28. “Est quidam manducandi modus;" that is, "There is a

1 [This work is considered spurious. See edit. Bened. tom. vi.]

The sixth chapter of

be referred

partly to

"certain manner of eating." Augustine speaketh of two manners of eating; the one of them that eat worthily, the other that eat unworthily.

Harps. All things in the sixth of John are not to be reJohn is to ferred to the sacrament, but to the receiving of Christ by faith. The Fathers do agree, that there is not entreaty the Supper, made of the Supper of the Lord, before they come unto: faith, after "Panis quem dabo vobis, caro mea est," &c.

partly to

the papists.

Compari

sou be

Cran. There is entreating of manna both before and after. Harps. I will apply another answer. This argument hath a kind of poison in it, which must be thus bitten away; that manna and this sacrament be not both one. Manna hath not his efficacy of himself, but of God.

Cran. m But they that did take manna worthily, had tween eat- fruit thereby and so, by your assertion, he that doth eat ing of manna and the flesh of Christ worthily, hath his fruit by that.

eating the body of Christ.

Therefore the like doth follow of them both, and so there should be no difference between manna and this sacrament, by your reason.

DA

Harps. When it is said, that they which did eat manna

[In the manuscript in the Public Library, Cambridge, this argu

ment is stated as follows:

"Cran. Sacramentum hoc est figura:

"Ergo, Non est verum corpus Christi in eo.

"Harps. Negatur Antecedens.

"Cran. Probatur: Sacramentum hoc non plus valet quam figura: "Ergo, Est figura.

"Harps. Negatur Antecedens.

"Cran. Probatur: Sacramentum hoc non plus valet quam manna "in Veteri Testamento valebat;

"Sed manna fuit figura tantum.

"Ergo, Sacramentum hoc non plus valet quam figura.

"Harps. Negatur Major.

"Cran. Probatur: Qui manna habuerunt, habuerunt vitam æternam ; "Sed qui hoc sacramentum digne sumunt, non plus habent:

"Ergo, Hoc sacramentum non plus valet quam manna in Veteri Tes"tamento valebat.

"Harps. Non habuerunt Israelitæ vitam æternam ex manna per se, "aut ex ipso cibo, sed de gratia Dei propter fidem recipientium: nos "autem ex corpore Christi habemus; quia ut dixit Cyrillus, vivificam "salutem ex ipso corpore Christi habemus: ideo fit, ut plus valeat hoc quam manna.

"Cran. Nihil interest quoad effectum :

"Ergo, Non plus hoc valet quam alterum."]

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." But you know wicked men do not so:

Ergo, Wicked men do not receive.

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 mys

cond figure tical body;

and second

mood.

Dr. Cran

mer com

mended

But the evil men are not of the mystical body:

Ergo, They do not participate Christ.

West. Your wonderful gentle behaviour and modesty, good Mr. Doctor Cranmer, is worthy much commendation : for his mo- and that I may not deprive you of your right and just dedesty. serving, 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 capso.

[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 prisoners at Oxford

and

every called be

fore the

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 any Commiswise, but directly and peremptorily, as his words were, to sioners. April 20. 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. Crangether, and sentence read over them, that they were no mer, Bishop 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

Ridley, and

Latimer