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1456 [1432]

Queene Mary. Disputations of Doct. Cranmer. Archbishop of Canterbury in Oxford.

MarginaliaAnn. 1454. Aprill.cup, thinkyng to see there with our eye, no other thinges but onely bread and wyne, but that liftyng vp our mynds we should looke vp to the bloud of Christ with our fayth, should touche hym with our mynde, and receiue him with our inward man, and that beyng lyke Egles in this lyfe, we should flye vp into heauen in our heartes, where that Lambe is resident at the right hand of hys father, which taketh away the sinnes of the world, by whose stripes we are made whole, by whose passion we are filled at hys table, and whose bloud we receiuyng out of his holy side, do lyue for euer beyng made the ghests of Christ, hauing him dwellyng in vs through the grace of his true nature, and through the vertue and efficacie of his whole passion, beyng no lesse assured and certified, that we are fed spritually vnto eternall lyfe by Christes flesh crucified, and by hys bloudshed, the true food of our myndes, then that our bodies be fed with meate and drinke in this lyfe: MarginaliaThe Sacrament is to be conside-[red] not what it is in nature, but what it signifieth in mistery.and hereof this sayd mysticall bread on the table of Christ, & the mysticall wyne, beyng administred and receyued after the institution of Christ, be to vs a memoriall, a pledge, a token, a sacrament, and a seale.

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MarginaliaThe Sacrament is a memoriall, a pledge, a token, a Sacrament, & a seale.And thereof is it that Christ sayth not thus: This is my body, eat ye: but after he had biddē them eate, then he said: This is my body which shalbe geuē for you. Which is to mean, as though he should say: MarginaliaWhat is meant by eating the misticall bread.In eating of this bread, consider you that this bread is no common thyng, but a mysticall matter, neither do you attend that which is set before our bodily eyes, but what feedeth you within. Consider & behold my body crucified for you, that eate and digest in your myndes. Chaw you vpon my passion, be fed wt my death. This is the true meat, this is the drinke that moysteneth, wherwith you beyng truly fed, and inebriate, shall liue for euer. The bread and the wyne which be set before our eies 

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An interesting misprint occurred in the 1583 edition. Where all previous editions rendered a phrase in Cranmer's explication (i.e., his written response to the articles being debated) as 'the bread and wine which is set before your eyes' (1563, p. 941; 1570, p. 1595; 1576, p. 1361), the 1583 edition reads: 'the bread and wine which be set before our eye' (1583, p. 1432). This is obviously a typographical error.

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are onely declarations of me, but I my selfe am the eternall food. Wherfore whensoeuer at this my table you shall behold the sacraments, haue not regard so much to them, as consider ye what I promise to you by them, which is my selfe to be meat for you of eternall lyfe. MarginaliaWhat the crucified body of Christ doth to our soules.

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MarginaliaThe sacrifice of Christes body once sufficient for all.The onely oblation of Christ (wherewith he offered himselfe to God the father once to death vpon the aultar of the crosse for our redemption) was of such efficacy, þt there is no more need of any sacrifice for the redemption of the whole world, but all þe sacrifice of þe old law he tooke away, performyng that in very deede, which they did signify and promise. Whosoeuer therfore shall fixe the hope of his saluatiō in any other sacrifice, he falleth frō the grace of Christ, and is contumelious against the bloud of Christ. (For) he was wounded for our transgressions, and was broken for our iniquities. All we lyke sheepe haue wandered astray. Euery man hath turned after his owne way, and the Lord hath layd all our iniquities vpon him. MarginaliaEasy. 53.(For he) hath entered once for all into the holy place by the bloud, not of Goates or Calues, but by his owne bloud, finding eternall redemption: (And) hath entered into heauen, to appeare now in the sight of God for vs, not to offer hymselfe oftentymes (for so should he haue suffred many times) but now hath he appeared once to put away sinne, through hys owne oblation. And as it is appoynted to all men once to dye, so also Christ once was offered: MarginaliaHeb. 9.Who offering vp one oblation for sinnes, sitteth now for euer on the right hand of God. For by one oblation hath he made perfect for euer those that be sanctified. (For) where is remission of sinnes, there is now no more oblation for sinne MarginaliaHeb. 17.(but this only sacrifice of Christ) MarginaliaNo sacrifice now for sinne but one. whosoeuer shall seeke any other sacrifice propitiatory for sinne, maketh the sacrifice of Christ of no validitie, force, or efficacie. For if it be sufficient to remit sinnes, what neede is there of any other? For the necessitie of another, argueth and declareth this to be insufficient. MarginaliaChrist sacrificed once for sinne, we sacrifice dayly by thankesgeuing and thankefull wordes of charity.Almighty God graunt that we may truly leane to one sacrifice of Christ, and that wee to hym agayne may repay our sacrifices of thanksgeuing, of prayse, of confessing hys name, of true amendment, of repentaunce, of mercifulnes towards our neighbors, and of all other good workes of charitie. For by such sacrifices we shall declare our selues neither ingratefull to God, nor altogether vnworthy of this holy sacrifice of Christ. And thus you haue out of the testimonies of holy scripture, and of the ancient Doctors of the Church, the true and sincere vse of the Lordes holy supper, and the fruite of the true sacrifice of Christ. Which whosoeuer thorough captious or wrested interpretations, or by mens traditions, shal go about otherwise then Christ ordeined them, to alter or trāsubstantiate, he shall aunswere to Christ in the latter day, when he shal vnderstand (but then to late) that he hath no participation with the body and bloud of Christ, but that out of the supper of eternal lyfe he hath eaten and dronken eternall damnation to hymselfe.

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West. Because we will not consume and spend the tyme in waste, this your writyng which you exhibite, hereafter

shall be read in hys place. In the meane season let vs now fall to the Arguments.

Ched. MarginaliaArgument.The Scriptures in many places doe affirme, that Christ gaue hys natural body. Mat. 26. Mark. 14. Luk. 22 Ergo, I doe conclude that the naturall body is in the Sacrament.

Cran. MarginaliaAunswere.To your argument I aunswer: If you vnderstand by the body natural (organicum) that is, hauyng such proportion and members as he had liuyng here, then I aunswer negatiuely.

Furthermore, concernyng the Euangelists, thus I say and graunt, that Christ tooke bread and called it hys body.

Ched. The text of the Scripture maketh agaynst you: for the circumstaunce thereto annexed doth teach vs, not only there to be the body, but also teacheth vs what manner of body it is, and sayth: The same body which shall be geuen.

MarginaliaArgument.Ba-That thyng is here conteyned, that is geuen for vs.
ro-But the substance of bread is not geuen for vs.
co.Ergo, the substance of bread is not here conteyned.

Cran. MarginaliaAunswere. This word (cōteyned) distinguished.I vnderstand not yet what you meane by this word [conteined]: If ye meane really, then I deny your Maior.

Ched. The Maior is the text of scripture. He that denyeth the Maior, denyeth the scripture. For the Scripture sayth: This is my body which shall be geuen for you.

Cran. Marginalia
The body of Christ conteyned not really but sacramentally.
Christ sayth not, this is my body which is here conteyned, but this is my body which shall be geuen for you?
I graunt, he sayd it was his body that should be geuen, but he sayd it was not his body which is here conteyned: but the body (sayth he) that shall be geuen for you. As though he should say: This bread is the breaking of my body, and this cup is the sheading of my bloud. What wyll ye saye then? is the bread the breakyng, and the cup the sheddyng of the bloud really? If you so say, I deny it.

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Ched. If you aske what is the thyng therein conteined, because his apostles should not dout what body it was that should be geuen, he sayth: This is my body which shall be geuen for you, and my bloud which shall be shed for many. Ergo, here is the same substance of the body, which the day after was geuen, and the same bloud which was shed. And here I vrge the scripture, which teacheth that it was no fantasticall, no fayned, no spirituall body, nor body in fayth, but the substance of the body.

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Cran. You must prooue that it is contayned: but Christ said not which is conteined. He gaue bread, and called that his body. I sticke not in the wordes of the Scripture, but in your word which is fayned and imagined of your selfe.

Ched. When Christ tooke bread and brake it, what gaue he?

Cran. He gaue bread. The bread sacramentally & his body spiritually, and the bread there he called hys body.

Ched. This answer is agaynst the Scripture, which sayth that he gaue his body.

Cran. It did signify that which he did eate.

Ched. They did not eate the body as the Capernaites dyd vnderstand it, but the self same body which was geuen for the sinnes of the world. Ergo, it was his body which shold be geuen, and hys bloud which should be shed.

¶ In some other copies I finde this Argument to be made by Chedsey.

The same body is in the sacrament, which was geuē
for vs on the crosse.
ro-But bread was not geuen on the crosse for vs:
co.Ergo, bread is not geuen in the sacrament.

Cran. MarginaliaAunswere.I deny the Maior, which is, that the same naturall body is geuen in the sacrament, which was geuen on the crosse, except you vnderstand it spiritually. And after hee denyed also the argument as vtterly naught, as he myght wel do, the Maior in þe second figure beyng not vniuersal. 

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Foxe reworded a syllogism made by Chedsey. In the 1563 edition, the syllogism concludes 'having the minor and the Conclusion both negative in the first figure' (1563, p. 943). In later editions the syllogism concludes: 'the major in the second figure being not universal' (1570, p. 1596; 1576, p. 1362; 1583, p. 1432). A curious feature of many of the corrections which Foxe made to this disputation in the 1570 edition, is that they made the Catholic arguments clearer and more forceful.

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When M. Chedsey had put forth his Argument, and prosecuted the same, and Doct. Cranmer answered as before is shewed, Doctor Oglethorpe, one of those Doctors which the Prolocutor called Censores (belike to be Arbiters to order the disputations) sayd on this wyse.

D. Ogle. You come in stil with one euasion or starting hole to flee too. He vrgeth the scriptures, sayeng þt Christ gaue his very bodye. You say that he gaue his body in bread. MarginaliaD. Oglethorp breaketh Priscians head & speaketh false latin.Quo modo prædicatur corpus? qualis est corpus? qualis est prædicatio, panis est corpus.

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MarginaliaCranmer aunswereth to Oglethorpe.Cranmer. You should say, Quale corpus. MarginaliaDoct. Cranmer might haue foūd fault with this argument as well as with his latin being made in no moode or figure.I aunswer to the question: It is the same body which was borne of the virgin, was crucified, ascended: but tropically, & by a figure. And so I say, Panis est corpus, is a figuratiue speache, speaking sacramentally, for it is a sacrament of his body.

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Oglethorpe. This word body beyng prædicatum. doth signi-

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