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1388 [1363]

Q. Mary. Disputation of Doct. Cranmer Archb. of Cant. in Oxford.

Marginalia1554. Aprill.dicere miraculum quid tandem sit, & quare sit datum, & quæ rei vtilitas. &c. That is to say:

MarginaliaChrysost. hom. 61.Nedefull it is (deare frendes) to tell you what the miracle of the mysteries is, and wherfore it is geuen, & what profite there is of the thyng. We are one body and members of hys flesh, and of hys bones. We that be in the mysterie, let vs follow that thyng which was spoken. Wherfore that we may become this thing, not onely by loue, but also that we may become one with that flesh in dede, that is brought to passe by this food which he gaue vnto vs, minding to shew hys great good will that he hath toward vs: And therefore he mixed himselfe with vs, and vnited his owne body with vs, that we should be made all as one thing together, as a body ioyned & annexed to the head, for this is a tokē of most ardent & perfect loue. And the same thing Iob also insinuatyng, sayd of his seruauntes, of whom he was desired aboue measure, in so much that they, shewyng their great desire toward him, sayd: who shall geue vnto vs to be filled with his flesh? Therfore also Christ did the same, who, to induce vs into a greater loue toward him, and to declare his desire toward vs, did not onely geue himselfe to be seene of them, that would, but also to be handled and eaten, and suffred vs to fasten our teeth in his flesh, and to be vnited together, and so to fill all our desire. Like Lions therfore, as breathing fire, let vs go from that table, beyng made terrible to the deuill, remembring our head in our mynde, and his charitie which he shewed vnto vs. For Parentes many tymes geue their children to other to be fed, but I do not so (sayth he) but feede you with myne owne flesh, and set my selfe before you, desiryng to make you all ioly people, and pretendyng to you great hope and expectation to looke for thinges to come, who here geue my selfe to you: but muche more in the world to come. I am become your brother, I tooke flesh and bloude for you. Agayne my flesh and bloude by the whiche I am made your kinsman, I deliuer vnto you.

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Thus much out of Chrysostome. Out of which words I make this argument.

MarginaliaD. Westons argument without true forme or figure.The same flesh wherby Christ is made our brother and kinsman, is geuen of Christ to vs to be eaten.

Christ is made our brother and kinsman by his true, naturall, and organicall flesh:

Ergo, his true, naturall, and organicall flesh is geuen to vs to be eaten.

Cran. I graunt the consequence and the consequent.

West. Therfore we eate it with our mouth.

MarginaliaD. Westons argument denyed: we eate the true body of Christ: Ergo, we eate it with our mouthCran. I deny it. We eate it through fayth.

MarginaliaA figureles Argument.West. He gaue vs þe same flesh to eate, wherby he became our brother and kinsmen.

But he became our brother and kinsman by his true, naturall, and organicall flesh:

Therfore he gaue hys true, natural, and organical flesh to be eaten.

Cran. I graunt, he toke and gaue the same true, naturall, & organicall flesh wherin he suffred: and yet he feedeth spiritually, and that flesh is receyued spiritually.

MarginaliaFallacia dicto secundum quid ad in simpliciter.West. He gaue vs the same flesh which he tooke of the Virgin:

But he tooke not his true flesh of the Virgin spiritually, or in a figure.

Ergo, he gaue hys true naturall flesh not spiritually.

MarginaliaAunswere.Cran. Christ gaue to vs his owne naturall flesh, the same wherin he suffred, but fedeth vs spiritually.

Weston. Chrisostome is against you, MarginaliaChristostome alleaged by D. Weston, Hom. 83. in 26. Cap. Mat.Homel. 83. in 26. cap. Math. where he sayth: Veniat tibi in mentem quo sis honore honoratus, qua mensa fruaris. Ea nam re nos alimur, quā angeli. &c. That is.

Let it come into thy remembraunce with what honour thou art honoured, and what table thou sittest at: for wyth þe same thing we are nourished, which þe angels do behold & trēble at: neither are they able to behold it wtout great feare for the brightnes which cōmeth therof: and we be brought and compact into one heape or masse with him, beyng together one body of Christ, and one flesh with him. Who shall speake the powers of the Lord, and shall declare forth al his prayses? What Pastor hath euer nourished his shepe with hys owne members? Many mothers haue put forth their infantes after their birth, to other Nurses: which he would not do, but feedeth vs with his owne body, and conioyneth and vniteth vs to hymselfe.

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Wherupon I gather this argument.

MarginaliaAn other false argument wherin the 3 figure the Minor is a negatiue.Like as mothers nurse their children with milke: so Christ nourished vs with his body.

But mothers do not nourish their infantes spiritually with their milke:

Therefore Christ doth not nourish those that be hys, spiritually with his bloud.

MarginaliaAunswere.Cran. He gaue vs the wyne for hys bloud.

MarginaliaArgument.West. If he gaue the wine for his bloud (as you say) then he gaue lesse then mothers do geue.

But Chrysostome affirmeth that he gaue more then mothers geue.

Therefore he gaue not the wyne for his bloud.

MarginaliaChrist nourisheth vs both with bread and with his body: with bread our bodyes, with his body our soules.Cran. You peruert myne aunswere. He gaue wyne, yet the bloud is considered therein. As for example: whē he geueth Baptisme, we consider not the water, but the holy Ghost, and remission of sinnes. We receaue with the mouth þe Sacrament: but the thyng and the matter of the Sacrament we receaue by faith.

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West. When Christ sayd, eate ye, whether ment he by the mouth or by faith?

Cran. He ment that we should receaue the body by fayth, the bread by the mouth.

West. MarginaliaA grosse saying.Nay the body by the mouth.

Cran. That I deny.

West. I proue it out of Chrysostome, writyng vppon the fifty Psalme.

MarginaliaChrysostome alleaged by D. Weston.Erubescit fieri nutrix, quæ facta est mater. Christus autē non ita ipse nutritor est noster: ideo pro cibo carne propria nos pascit, & pro potu suum sanguinem nobis propinauit. Item in 26. cap. Mathæi, Homel. 83. Non enim sufficit ipsi hominem fieri, flagellis interim cædi: sed nos secum in vnam vt ita dicam, massam reducit: neq; id fide solum, sed reipsa nos corpus suum efficit? MarginaliaChrysost. in Psal. 50 Item. Hom 83. in 26. cap. Mat.That is.

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Shee that is a mother, shameth sometime to play the Nourse. But Christ our Nurse doth not so play with vs. Therfore in steede of meate he feedeth vs with his owne flesh, and in steede of drinke he feedeth vs wyth hys owne bloud. Likewise vpon the 26. chap. of Mathew, the 83. homely he saith: For it shall not be enough for hym to become man, and in the meane whyle to be whipped: but he doth bryng vs into one masse or lumpe with himselfe (as I may so call it) and maketh vs his body, not by faith alone, but also in very deede.

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Cran. I graunt: We make one nature with Christ. But that to be done with mouth, we deny.

MarginaliaChrysostome alleaged by D. Weston. Homilia 29 in Epist. 2. Cor. cap. 13West. Chrysost. 2. Cor. cap. 13. Homel. 29. hath these wordes: Non vulgarem honorem consequutū estos nostrum, accipiens corpus dominicum. i. No litle honor is geuen to our mouth, receiuing the body of the Lord.

Cran. This I say, that Christ entreth into vs both by our eares, and by our eyes. With our mouth we receaue þe body of Christ and teare it with our teeth, that is to say, the sacrament of the body of Christ. Wherfore I say and affirme that the vertue of the sacrament is much: MarginaliaThe wordes of Chrysostome expounded.& therfore Chrysostome many tymes speaketh of sacramētes no otherwise, then of Christ himselfe, as I could proue, if I might haue liberty to speak, by many places of Chrisostome, where hee speaketh of the sacrament of the body of Christ.

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Wyth the which word of the sacrament of the body. &c. 

Commentary  *  Close

Foxe added the phrase 'with the which word of the sacrament of the body' to the 1570 edition (1570, p. 1598; 1576, p. 1363; 1583, p. 1434). Probably Foxe did this for explanatory purposes in order to show exactly at what Henry Cole was taking offence.

Doct. Cole beyng highly offended, MarginaliaDoct Cole denyeth the sacrament to be a Sacrament of the body of Christ, but onely a Sacrament of the congregation, that is, of the misticall body of Christ.denyed it to be the Sacrament of the body of Christ, saue onely of the mystical body, which is the Church.

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Cran. And why should we doubt to call it the Sacrament of the body of Christ offered vpon the Crosse, seing both Christ and the auncient Fathers do so call it?

Cole. How gather you that of Chrysostome?

MarginaliaChristome alleaged by D. Cranmer.Cran. Chrysostome declareth himself. Lib. 3. De Sacerdotio cap. 3. O miraculum, O Dei in nos beneuolentia, qui sursum sedet ad dexteram patris, sacrificij tamen tempore hominum manibus continetur, traditurq̀ lambere cupientibus eum. Fit autem id nullis præstigijs, sed apertis & circumspicientibus circumstantium omnium oculis. That is:

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MarginaliaChrisost. Lib. 3. de Sacerdoto Cap. 3.O myracle, O the good wil of God towardes vs, which sitteth aboue at the right hād of the father, & is holdē in mens handes at the sacrifice tyme, and is geuen to feede vpon, to them þt are desirous of him. And that is brought to passe by no subtiltie or craft, but with the open and beholdyng eyes of all the standers by.

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Thus ye heare Christ is seene here in earth euery day, is touched, is torne with the teeth, that our toūg is red with his bloud: which no man hauyng any iudgement will say or thinke to be spoken with out trope or figure.

West. What miracle is it, if it be not his body: & if he speake onely of the Sacrament, as though it were his body?

MarginaliaChrisostome alleged by Doct. Weston.But harken what Chrisostome sayth. Homel. 34. Quod summo honore dignum est, id tibi in terra ostendo. Nam quemadmodum in regijs non parietes, non lectus aureus, sed regum corpus in throno sedens omnium prœstantissimum est: ita quoq; in cœlis regium corpus, quod nunc in terra proponitur. Non Angelos, non Archangelos, non cœlos cœlorum, sed ipsum horum omnium Dominium tibi ostendo. Animaduertis quonam pacto quod omnium maximum est atq; præcipium in terra, non conspicaris tantum sed tangis, neque

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solum
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