He is a wicked heire, whiche saieth that the Testator did lie.
But he that sayth he spake by figures, saith that he did lie,
Therfore he speaketh not by figures.
Cran. I deny the Minor. As who say it is necessary þt he which vseth to speake by Tropes and figures, should lye in so doing.
Ogle. Your iugement is disagreing with all Churches.
Cran. Nay, I dysagre with the Papisticall Church.
Oglethorp. This thing you do through the ignoraunce of logique.
Nay, that thinge you saye through the ignoraunce of the Doctors.
Foxe deleted a passage that described Weston's behaving courteously to Cranmer (See textual variant 50).
VVeston. What gaue he?
VVeston. What brake he?
VVeston. What dyd they eate?
VVeston. He gaue bread: therfore he gaue not his body.
He gaue not his body, therfore it is not his body, truly, in deede, in truth.
Cranmer. I deny the argument.
Cole. This argument holdeth, a disparatis: MarginaliaDisparata, is a schole terme of things that be so sōdred in nature, that one can neuer be said to be the other.It is the bread: ergo it is not the body: and it is such an argument or reason as cannot be dissolued.
Cranmer. The lyke argument may be made He is a rock, ergo he is not Christ.
Cole. It is not lyke.
VVeston. He gaue not his body in dede ergo it was not his body in dede.
Cranmer. He gaue hys death, his passion, the sacrament of hys passiō. And in very deede setting the figure aside, formally it is not his body.
VVes. Why? then the scripture is false.
Cran. Nay the scripture is most true.
VVes. This sayth Chrisostom Homel. 61. ad populum Antiochenum. Necessarium est, dilectißimi, mysteriorum dicere miraculū quid tandem sit, et quare sit datū, et quæ rei vtilitas. &c. that is to say
Nedefull it is (dere frendes) to tell yout at the laste, what the myracle 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 his bones. We that bee in the misterie, let vs folowe that thyng which was spokē. Wherfore, that we may become this thynge, not onely by loue, but also that we may be myngled vnto that flesh in deede, that thing is brought to passe by this foode, whiche he gaue vnto vs, mynding to shewe his great good wyll, that he hath towarde vs. And therfore he mixed him self with vs, and did contem[Back to Top]
perat his owne body into vs, that we shoulde be made all as one thyng together, as a bodye ioyned and adnexed to the head. for this is a token of moste ardent and perfect loue: and the same thyng Iob also insynuating, sayed of his seruaūtes, of whom he was desyred aboue measure, in so much that they, shewyng their great desire towarde him, sayd: who shall geue vnto vs to be fylled with his fleshe? Therefore also Christe did the same: who, to induce vs into a greater loue towarde him, and to declare his desire towarde vs, did not onely geue him selfe to be seene of them that woulde, but also to bee handled and eaten, and suffered vs to fasten our teeth in his flesh, and to be counited, and so to fil all our desire. Like lions therfore, as breathing fire let vs recede from that table, being made terrible to the deuil, and reuoluing our head in our mynde, and his charitie whiche he shewed vnto vs. For where as parentes many tymes geue the children to other to be fedde, but I do not so, sayeth he, but feede you with myne own fleshe, and set my selfe before you, desiringe to make you all ioly people, and pretēding to you great good hope and expectation to looke for thynges to come, as who geue my selfe to you here: muche more in the world to come I wold become to be your brother, I toke flesh & bloud for you: Againe my fleshe and bloud I geue to you, by the whiche I am made your kinsman.[Back to Top]
Thus much out of Christostome. Out of which wordes I make this argument.
The same fleshe he gaue to vs to be eaten, by the which he is made our brother, and kinsmā.
But by his true, naturall, & organicall fleshe he is made our brother and kinsman.
Therfore his true, naturall, and organicall flesh he gaue vs to be eaten. MarginaliaThat is the whole argument with the conclusion.
Cran. I graunte the consequencie and the consequent.
VVeston. Therfore we eate it with our mouth.
Cran. I deny it. We eate it through fayth.
VVest. He gaue vs that same flesh to eate, wherby he became our brother and kinsman.
But he became our brother and kinsman, by the true, naturall and organicall fleshe.
Wherfore he gaue vs his true, naturall and organicall fleshe to eate.
Cran. I graunt, he toke & gaue the same true, naturall and organicall fleshe, wherein he suffered: and yet he feedeth spiritually, and that fleshe is receaued spiritually.
VVest. He gaue vs the same fleshe, whiche he toke of the Virgin:
But he toke not his true flesh of the Virgin spiritually, or in a figure.
Ergo, he gaue his true naturall flesh not spiritually.
Cran. Christ gaue to vs his owne naturall flesh, the same wherin he suffered, but fedeth vs spritually.
VVest. Christostom is against you, 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, quam angeli. &c.
That is, let it come into thy remembraunce