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Henry Cole
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Henry Cole

(1500? - 1580)

LL.D. (1556 - 1557) Archdeacon of Ely (1553). Provost of Eton (1554). Dean of St Paul's (1556). Vicar general to Cardinal Pole. Judge of the archiepiscopal court. Dean of the Arches (1557). (DNB)

Henry Cole was one of the catholic disputants in the Oxford disputations of 1554. During the debates, Cole had short acrimonious exchanges with Cranmer, Ridley and Latimer (1563, pp. 932, 938, 944-46, 951, 955, 969 and 972; 1570, pp. 1591, 1593, 1581[recte 1597]-99, 1602 and 1605-6; 1576, pp. 1358-59, 1362-64, 1367 and 1371; 1583, pp. 1428, 1430, 1433-35, 1438 and 1440-41).

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Later in the disputation, he interrupted the debate and called Latimer a liar (1563, p. 984; 1570, p. 1627; 1576, p 1388; and 1583, p. 1458).

Cole was secretly asked to prepare a funeral sermon for Cranmer. 1563, p. 1498, 1570, p. 2063, 1576, p. 1780, 1583, p. 1885.

Cole preached a sermon prior to the martyrdom of Cranmer. 1563, p. 1498, 1570, p. 2065, 1576, p. 1781, 1583, pp. 1885-86.

In an attempt to reinstate catholicism at the University of Cambridge, a commission under the direction of Cardinal Pole ordered the condemning and burning of the bones and books of Phagius and Martin Bucer. Members of the commission were Cuthbert Scott, Nicholas Ormanet, Thomas Watson, John Christopherson and Henry Cole. 1563, pp. 1537 [recte 1549]-1558 [recte 1570]

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Henry Cole was chosen by Pole to be a persecutor of the University of Cambridge. 1563, p. 1537, 1570, p. 2142, 1576, p. 1862, 1583, p. 1956.

Cole was sent to King's College, Cambridge, to examine certain scholars on 9 January 1557. 1563, p. 1538, 1570, p. 2143, 1576, p. 1863, 1583, p. 1956.

He was awarded a doctorate at Cambridge. 1570, p. 2150, 1576, p. 1858, 1583, p. 1963.

William Holcot was charged with treason by Cole and Geffre for supporting Cranmer. 1583, p. 2135.

Cole was one of those holding a commission from Cardinal Pole to disinter Peter Martyr's wife and burn her bones. 1563, p. 1558, 1570, p. 2152, 1576, p. 1859, 1583, p. 1968.

He was one of the recipients of the proclamation from Philip and Mary authorising the persecution of protestants. 1563, p. 1561, 1570, p. 2155, 1576, p. 1862, 1583, p. 1974[incorrectly numbered 1970].

Bonner sent Thomas Hinshaw before John Harpsfield and Henry Cole. 1563, p. 1690, 1570, p. 2242, 1576, p. 1937, 1583, p. 2043.

Elizabeth Young's eighth examination was before Bonner, the dean of St Paul's and Story. 1570, pp. 2273-74, 1576, pp. 1962-63, 1583, pp. 2069-70.

Her ninth examination took place before the dean. 1570, p. 2274, 1576, p. 1963, 1583, p. 2070.

Cole was committed to the Fleet after the death of Mary. 1563, p. 1707, 1570, p. 2301, 1576, p. 1992, 1583, p. 2101.

1457 [1433]

Queene Mary. Disputation of Doct. Cranmer archbishop of Canterbury at Oxford.

MarginaliaAnno 1554. Aprill.fie substance.

But substantia is not predicated demoninatiuely:

Ergo, it is an essentiall predication, and so it is his true body, and not the figure of his body.

Cran. Substantia may be predicated denominatiuely in an allegory or in a metaphore, or in a figuratiue locution.

Ogle. It is not a likely thing that Christ hath lesse care for his spouse the church, then a wise housholder hath for hys family in makyng hys will or testament.

Cran. You reason is drawne out of the affaires of men, and not taken out of the holy scriptures.

Ogle. But no householder maketh hys Testament after that sort.

Cran. Yes, there are many that so do. For what matter is it so it be vnderstood and perceiued? I say Christ did vse figuratiue speach in no place more, then in his sacraments, and specially in this his supper.

Ogle. MarginaliaTropes may be vsed in mens testaments, why not?No man of purpose doth vse tropes in his testamēt, for if he doe, he deceyueth them that he comprehendeth in his testament: therfore Christ vseth none here.

Cran. Yes, he may vse them well enough. You know not what tropes are.

Ogle. The good man of the house hath a respect that hys heyres after his departure, may lyue in quiet and without brablyng.

But they cannot be in quiet if he do vse tropes:

Therfore (I say) he vseth no tropes.

Cran. I deny your Minor.

West. Augustine in his booke entituled, De vnitate Ecclesiæ, the x. chap. 

Cattley Pratt  *  Close
Cattley/Pratt, VI, 450, fn 2

"This authority is stated in the Cambridge MS. to have been alleged by Oglethorpe; it certainly forms part of his train of reasoning." Jenkyns, vol. iv. p. 24. - ED.

hath these wordes followyng.

MarginaliaA place of Augustine recited by the Prolocutor.Quid hoc est rogo? cum verba nouissima hominis morientis audiantur itur ad inferos, nemo eum dicit esse mentitum, & illius non iudicatur hæres qui fortè ea contempserat. Quomodo ergo effugiemus iram dei, si vel non credentes, vel contemnētes, expulerimus verba nouissima & vnici filij Dei & domini nostri saluatoris, & ituri in cœlum & inde prospecturi quis ea negligat, quis non obseruet, & inde venturi vt de omnibus iudicet? MarginaliaAugust. de vnitate Ecclesie.

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That is to say.

What a thing is this I pray you? when the last words of one lying on hys death bed are heard: which is ready to go to his graue, no man sayth that he hath made a lye: and he is not accompted hys heyre, which regardeth not those words. How shal we then escape gods wrath, if either not beleuing or not regardyng, we shall reiect the last wordes both of the only sonne of God, and also of our lord and sauior, both ascending into heauen, & beholding from thence who despiseth, and who obserueth them not, & so shal come from thence to iudge all men?

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The argument is thus formed.

Whosoeuer sayth that the Testator lyed, is a wicked
But whosoeuer sayeth that Christ spake by figures,
sayth that he did lye:
Ergo, whosoeuer sayeth that Christ here spake by fi-
gures, is a wicked heyre.

Cran. MarginaliaAunswere.I deny the Minor. As who say it is necessary that he which vseth to speake by tropes and figures, should lie in so doyng.

Ogle. Your iudgement is disagreeyng with all churches.

Cran. Nay, I disagree with the papisticall church.

Ogle. This you do through the ignorance of Logike.

Cran. Nay, this you say through the ignorance of the Doctours.


Commentary  *  Close

Foxe deleted a passage that described Weston's behaving courteously to Cranmer (See textual variant 50).

Cattley Pratt  *  Close
Cattley/Pratt, VI, Addenda, ref. page 451, line 4

After "Weston" the edition of 1563 adds, "praising the modesty of the man, saith."

I will go playnly to worke by Scriptures. What tooke he?

Cran. Bread,

West. What gaue he?

Cran. Bread.

West. What brake he?

Cran. Bread.

West. What did they eate?

Cran. Bread.

West. MarginaliaArgument.He gaue bread, therfore he gaue not his body.

He gaue not his body, therfore it is not his body verily in deed and in truth.

Cran. I deny the argument.

Cole. This argument holdeth a disparatis. MarginaliaDisparata, is a Schoole terme, meaning diuers substances being so sondred in nature, that one can neuer be sayd to be the other. 

Cattley Pratt  *  Close
Cattley/Pratt, VI, Appendix, ref. page 451, note 1

According to the Cambridge MS. the argument up to this point had been conducted in Latin, and Cole first broke through the rule of the disputatio "Sermone Latino."

It is bread: Ergo, it is not the body, and it is such an argument or reason, as cannot be dissolued.

Cran. The lyke argument may be made. He is a rocke: Ergo, he is not Christ.

Cole. It is not lyke.

West. He gaue not his body in deede: Ergo, it was not his body in deed.

Cran. He gaue his death, his passion, and the sacrament of his passion. And in uery deede settyng the figure aside, for-

mally it is not his body. MarginaliaThe Sacrament setting the figure aside formally is not Christes body.

West. Why? then the scripture is false.

Cran. Nay, the scripture is most true.

West. This sayth Chrisostome Homil. 61. ad populum Antiochenum 

Cattley Pratt  *  Close
Cattley, VI, 451, fn 2

[Or rather Hom. in Johan. 46, ad 45, Edit. Benedict. tom. viii. p. 272; in Jenkyns's Appendix, p. 423. - ED]

Necessarium est dilectissimi, mysteriorum dicere miraculum quid tandem sit, & quare sit datum, & quæ rei vtilitas, &c. MarginaliaChrysost. hom. 61.

That is to say.

Needfull it is (deare frends) to tel you what the miracle of the mysteries is, and wherfore it is geuen, and what profite there is of the thing. We are one body and members of his 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 thyng, not only by loue, but also that we may become one with that flesh in deede, that is brought to passe by this foode which hee gaue vnto vs, mynding to shew his great good will that he hath toward vs: and therefore he mixed hymselfe with vs, and vnited his own body with vs, that we should be made all as one thyng together, as a body ioyned and annexed to the head, for this is a token of most ardent and perfect loue. And the same thyng Iob also insinuatyng, sayd of hys seruaunts, of whom he was desired aboue meausre, in so much that they, shewyng their great desire toward him, sayde: who shall geue vnto vs to be filled with his fleshe? Therefore also Christ dyd the same, who, to induce vs into a greater loue toward hym, and to declare hys desire toward vs, dyd not onely geue hymselfe to be seene of them þt would, but also to be handled and eaten, and suffered vs to fasten our teeth in hys flesh, and to be vnited together, and so to fill all our desire. Lyke Lyons therfore, as breathyng fire, let vs go from that table, beyng made terrible to the deuil, remembryng our head in our mynde, & his charitie which he shewed vnto vs. For parents many tymes geue theyr children to other to be fed, but I doe not so (sayth he) but feed you with myne owne fleshe, and set my selfe before you, desiryng to make you all iolly people, and pretending to you great hope and expectation to looke for thynges to come, who here geue my selfe to you, but much more in the world to come. I am become your brother, I tooke flesh & bloud for you. Agayne my flesh and bloud by the which 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 whereby Christ is made our brother & kinsman, is geuen of Christ to vs to be eaten.

Christ is made our brother and kinsman, by hys 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.

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

West. He gaue vs the same flesh to eate, wherby he became our brother and kinsman.

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

Therfore he gaue his true, natural, and organical flesh to be eaten. MarginaliaA figureles Argument.

Cran. I graunt he tooke and gaue the same true, naturall, and organicall flesh wherin he suffered, and yet he feedeth spiritually, and that flesh is receyued spiritually.

Weston. He gaue vs the same fleshe which he tooke of the Virgin:

But he tooke not the true flesh of the Virgine spiritually, or in a figure:

Ergo, he gaue his true naturall flesh not spritually.

MarginaliaFallax a dicto secundum quid ad simpliciter.

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

West. Chrysostome is against you. Homil. 83. in 26. cap. Mat. where he sayth: Veniat tibi in mentem quo sis honore honoratus, qua mensa fruaris. Ea namq; re nos alimur, quā angeli, &c. MarginaliaChrisost. alleaged by D. Weston. Hom. 83. in 26. cap. Mat.

That is to say.

Let it come into thy remembrance with what honour thou art honored, and what table thou sittest at: for wyth the same thyng we are nourished, which the angels do behold and tremble at: neither are they able to behold it wtout great feare, for the brightnesse which commeth therof: and we be brought and compact into one heape or masse with hym. Being together one bodye of Christ, and one flesh wt him. Who shal speake the powers of the Lord, and shall declare forth all his prayses? What Pastor hath euer nourished hys sheepe wyth hys owne members? Manye mothers haue put foorth their Infantes after their byrth, to other Nurses: which he would not do, but feedeth vs wt hys owne body, & conioyneth and vniteth vs to himselfe.

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Wherupon I gather this argument.

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