and natural influence, where it shineth upon the earth. For God's Word and His Sacraments be, as it were, the beams of Christ, which is sol justitiæ (Mal. iv.) the Sun of righteousness."

From the account of the Institution given by the Evangelists and St. Paul, he argues thus (p. 15)

"So it appeareth plainly that Christ called very bread His Body. But very bread cannot be His Body, in very substance thereof:" yet it "retaining still its own very natural substance, may be thus by grace, and in a sacramental signification, His Body: whereas else the very bread, which He took, brake, and gave them, could not be in any wise His natural Body, for that were confusion of substances. And therefore the very words of Christ, joined with the next sentence following, both enforce us to confess the very bread to remain still, and also open unto us how that bread may be and is thus, by His Divine Power, His Body which was given for us."-p. 15.

Then he proceeds to argue similarly "of the Lord's Cup," from the words of Institution.

And ends by supporting his arguments with the following Patristic authorities.-Origen, in Matt. xxv. Hom 11; Hom. super Levit. vii.; S. Chrysostom, in Matt. Hom. xi. (Op. imp.) Ep. ad Cæs. Mon.; Theodoret, Dial. 1 and 2, cont. Eut.; Tertullian, Adv. Marc. iv. c. 40, and i. c. 14.; St. Augustine, cont. Faust. xx. c. 21; Ps. xcviii; de Fide ad Petrum, c. 19; Ps. iii. Ep. xxiii, Quæst. lib. iii. Ep. cii. Cont. Max. lib. ii. c. 22. Tract. in Johan. c. 12.*

We come now to an important occurrence, considering who was the chief person in it, namely Cranmer's "Disputation at Oxford," April 16th, 1555.

The Articles to be disputed were these:

"I. In the Sacrament of the Altar is the natural Body of Christ conceived of the Virgin Mary, and also His Blood, present really under the forms of bread and wine, by virtue of God's word pronounced by the Priest.

"II. There remaineth no substance of bread and wine after the consecration, nor any other substance but the substance of (Christ) God and Man.

"III. The lively sacrifice of the Church is in the Mass, propitiatory as well for the quick as the dead."-Works. Parker Society, vol. ii. p. 394.

In answer to Chedsey, who said "His true Body is in the Sacrament," it was replied by Cranmer :

The passages are most of them in Dr. Pusey's Catena. The Parker Society's Editor has collated them, distinguishing the doubtful, as in fact Ridley had partly done.

"His true Body is truly present to them that truly receive Him: but spiritually. And so is It taken after a spiritual sort. For when He said, 'This is My Body,' it is all one as if He had said— This is the breaking of My Body; this is the shedding of My Blood as oft as you shall do this, it shall put you in remembrance of the breaking of My Body, and the shedding of My Blood; that as truly as you receive this Sacrament, so truly shall you receive the benefit promised by receiving the same worthily.

"Chedsey. Your opinion differeth from the Church, which saith, that the true Body is in the Sacrament: Ergo-your opinion therein is false.

"Cranmer. I say and agree with the Church, that the Body of Christ is in the Sacrament effectually, because the passion of Christ is effectual.

"Chedsey. Christ, when He spake these words, This is My Body,' spake of the substance, but not of the effect.

"Cranmer. I grant He spake of the substance, and not of the effect, after a sort: and yet it is most true, that the Body of Christ is effectually in the Sacrament. But I deny that He is there truly present in bread, or that under the Bread in [? is] His organical Body "-Writings and Disputations of Cranmer, Parker Society 1844, p. 394.

Then Cranmer handed up a written reply, in which he said:

"In the first conclusion, if ye understand by this word 'really,' re ipsa, i.e. in very deed and effectually,' so Christ, by the grace and efficacy of His Passion, is in deed and truly present to all His true and holy members.

"But if ye understand by this word 'really,' corporaliter, i.e. 'corporally,' so that by the Body of Christ is understanded a natural Body and organical,"

this he declared to be opposed to the Scriptures and the Catholic Church, which affirm

"Christ to have left the world, and to sit at the Right Hand of the Father till He come to judgment."

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The 2nd and 3rd Propositions he said also differed from the accustomed manner and speech of Scripture."

"the Body of Christ to be in the Sacrament only by the way of participation, insomuch as we communicating thereof, do participate the grace of Christ; so that you mean hereby only the effect thereof. But our conclusion standeth upon the substance, and not the efficacy only.

"Cranmer. Thus you gather upon mine answer as though I did mean of the efficacy and not of the substance of the Body; but I mean of them both, as well of the efficacy as of the substance.

And forsomuch as all things come not readily to memory, to a man that shall speak extempore, therefore for the more ample and fuller answer in this matter, this writing here do I exhibit.”—pp. 395-6.

In this writing Cranmer states

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I. That "Christ at the time of His Maunday....did institute a perpetual memory of this His death, to be celebrated among Christians in bread and wine; ...... The Sacrament and Mystical Bread being broken and distributed after the institution of Christ, and the mystical wine likewise being taken and received, be not only Sacraments of the flesh of Christ wounded for us, and of His bloodshedding, but also be most certain Sacraments to us, and, as a man would say, seals of God's promises and gifts, and also of that holy fellowship which we have with Christ and all His members. Moreover they be to us memorials of that heavenly food and nourishment wherewith we are nourished unto eternal life, and the thirst of our boiling conscience quenched, and, finally, whereby the hearts of the faithful be replenished with unspeakable joy, and be corroborated and strengthened unto all works of godliness. We are many,' saith St. Paul, 'one Bread and one Body, all we which do participate of one bread and cup.' And Christ saith Eat ye; this is My Body :' and, 'Drink ye; this is My Blood:' and, 'I am the Living Bread which came down from Heaven. He that eateth me shall also live for me. Not as your fathers did eat manna in the desert, and are dead. He that eateth Me shall also live for Me.' Thus therefore true bread and true wine remain still in the Eucharist, until they be consumed of the faithful, to be signs, and as seals unto us, annexed unto God's promises, making us certain of God's gifts towards us. Also Christ remaineth in them, and they in Christ, which eat His flesh and drink His blood, as Christ Himself hath promised: ' they that eat My flesh and drink My blood, abide in Me, and I in them.' Moreover, He abideth also in them which worthily receiveth the outward Sacrament; neither doth He depart so soon as the Sacrament is consumed, but continually abideth, feeding and nourishing us so long as we remain bodies of that Head, and members of the same. I acknowledge not here the natural Body of Christ, which is only spiritual, intelligible, and unsensible, having no distinction of members and parts in it; but that Body only I acknowledge and worship, which was born of the Virgin, which suffered for us, which is visible, palpable, and hath all the form and shape and parts of the true natural body of man."

"2...... the old doctors do call this speaking of Christ [i.e. 'Take, eat,' &c.] tropical, figurative, anagogical, allegorical; which they do interpret after this sort, that although the substance of bread and wine do remain, and be received of the faithful, yet notwithstanding, Christ changed the appellation thereof, and called the bread by the name of His Flesh, and the wine by the name of His Blood, non rei veritate, sed significante mysterio; i.e. not that it is so in very deed, but signified in a mystery;' so that we

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should consider, not what they be in their own nature, but what they do import to us and signify; and should understand the Sacrament, not carnally, but spiritually; and should attend, not to the visible nature of the Sacraments, neither have respect only to the outward bread and cup, thinking to see there with our eyes no other things but only bread and wine; but that, lifting up our minds, we should look up to the Blood of Christ with our faith, should touch Him with our mind, and receive Him with our inward man; and that, being like eagles in this life, we should fly up into Heaven in our hearts, where that Lamb is resident at the Right Hand of His Father, which taketh away the sins of the world..

"3. The only oblation of Christ (....upon the Altar of the Cross....) was of such efficacy, that there is no more need of any sacrifice for the Redemption of the whole world........Whosoever shall seek any other Sacrifice propitiatory for sin, maketh the Sacrifice of Christ of no validity, force, or efficacy.... -pp. 396-9.

After this they proceeded again to argue, Chedsey declaring

"That the natural Body is in the Sacrament."

Cranmer replied. "To your argument I answer: If you understand by the Body natural, organicum, that is, having such proportion and members as He had living here, then I answer negatively.

Chedsey then argued from the words of Institution :

"That thing is here contained that is given for us:

"But the substance of bread is not given for us:

Ergo. The substance of bread is not here contained.

"Cranmer. I understand not yet what you mean by this word 'contained:' if ye mean really, then I deny your major.

"Chedsey. If you ask what is the thing therein contained; because His Apostles should not doubt what Body it was that should be given, He saith: This is My Body which shall be given for you,' and My Blood which shall be shed for many.' Ergo, here is the same substance of the Body, which the day after was given, and the same Blood which was shed. And here I urge the Scripture, which teacheth that it was no phantastical, no feigned, no spiritual Body, nor Body in faith, but the substance of the Body.

"Cranmer. You must prove that it is contained; but Christ said not, which is contained.' He gave bread, and called that His Body. I stick not in the words of the Scripture, but in your word, which is feigned and imagined of yourself."-p. 400.

Weston then quoted S. Chrys., Hom. Ixi. ad Pop. Antioch "Necessarium est" &c., and argued from it thus:

"The same flesh, whereby Christ is made our brother and kinsman, is given of Christ to us to be eaten :"

"Christ is made our brother and kinsman by His true, natural, and organical flesh :

"Ergo.

to be eaten.

His true, natural, and organical flesh is given to us

"Cranmer. I
grant the
consequence
and the consequent.
"Weston. Therefore we eat it with our mouth.
"Cranmer. I deny it. We eat it through faith.

Weston repeated his argument; to which it was replied by "Cranmer. I grant He took and gave the same true, natural, and organical flesh wherein He suffered; and yet He feedeth spiritually, and that flesh is received spiritually.

"Weston. He gave us the same flesh which He took of the Virgin :

"But He took not His true flesh of the Virgin spiritually, or in a figure :

"Ergo. He gave His true, natural flesh, not spiritually.

"Cranmer. Christ gave to us His own natural flesh, the same wherein He suffered, but feedeth us spiritually."-pp. 402 & 3.

"Weston. When Christ said 'Eat ye,' whether meant He, by the mouth or by faith?

"Cranmer. He meant that we should receive the Body by faith, the bread by the mouth.”

"Weston. Nay, the Body by the mouth."

"Cranmer. That I deny."

In proof, Weston quoted St. Chrys. on Ps. 50 "Erubescit fieri nutrix, &c., and Hom. 83 on St. Matt. 26, "Non enim sufficit," &c. Cranmer replied

"I grant we make one nature with Christ: but that to be done with the mouth we deny."

"Weston. Chrysostom, 2 Cor., cap. xiii. Hom. 29 hath these words: ...No little honour is given to our mouth, receiving the Body of the Lord.'

"Cranmer. This I say, that Christ entereth into us both by our ears and by our eyes. With our mouth we receive the Body of Christ, and tear it with our teeth; that is to say, the Sacrament of the Body of Christ. Wherefore I say and affirm, that the virtue of the Sacrament is much and therefore Chrysostom many times speaketh of Sacraments no otherwise than of Christ Himself, as I could prove, if I might have liberty to speak, by many places of Chrysostom, where he speaketh of the Sacrament of the Body of Christ."

"Cole....denied it to be the Sacrament of the Body of Christ, save only of the mystical Body, which is the Church."

Cranmer defended his position by S. Chrys. de Sacerd. lib. 3, c. iii.

H