Cranmer, after passing a few months at Rome, had returned to England.[222] Then, departing again for Germany on a mission from the king, he had arrived at Nuremburg, probably in the autumn of 1531. He examined with interest that ancient city,—its beautiful churches, its monumental fountains, its old and picturesque castle; but there was something that attracted him more than all these things. Being present at the celebration of the sacrament, he noticed that while the priest was muttering the Gospel in Latin at the altar, the deacon went up into the pulpit, and read it aloud in German.[223] He saw that, although there was still some appearance of catholicism in Nuremburg, in reality the Gospel reigned there. One man’s name often came up in the conversations he had with the principal persons in the city. They spoke to him of Osiander as of a man of great eloquence.[224] Cranmer followed the crowd which poured into the church of St. Lawrence, and was struck with the minister’s talent and piety. He sought his acquaintance, and the two doctors had many a conversation together, either in Cranmer’s house or in Osiander’s study; and the German divine, being gained over to the cause of Henry VIII., published shortly after a book on unlawful marriages. [Sidenote: Osiander’s Error.] Cranmer, who had an affectionate heart, loved to join the simple meals, the pious devotions, and the friendly conversations at Osiander’s house: he was soon almost like a member of the family. But, although his intimacy with the Nuremburg pastor grew stronger every day, he did not adopt all his opinions. When Osiander told him that he must substitute the authority of Holy Scripture for that of Rome, Cranmer gave his full assent; but the Englishman perceived that the German entertained views different from Luther’s on the justification of the sinner. ‘What justifies us,’ he said, ‘is not the imputation of the merits of Christ by faith, but the inward communication of his righteousness.’ ‘Christ,’ said Cranmer, ‘has paid the price of our redemption by the sacrifice of his body and the fulfilling of the law; and if we heartily believe in this work which he has perfected, we are justified. The justified man must be sanctified, and must work good works; but it is not the works that justify him.’[225] The conversation of the two friends turned also upon the Lord’s Supper. Whatever may have been Cranmer’s doctrine before, he soon came (like Calvin) to place the real presence of Christ not in the wafer which the priest holds between his fingers, but in the heart of the believer.[226]