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Thematic Divisions in Book 5
1. Preface to Rubric 2. The Rubric 3. Mary's First Moves 4. The Inhibition5. Bourne's Sermon 6. The True Report7. The Precept to Bonner 8. Anno 15549. From 'The Communication' to 'A Monition' 10. Bonner's Monition11. Mary's Articles for Bonner 12. The Articles 13. From Mary's Proclamation to the 'Stile'14. From the 'Stile' to the 'Communication' 15. The 'Communication' 16. How Thomas Cranmer ... 17. Cranmer18. Ridley 19. Latimer20. Harpsfield's Forme 21. 1563's Disputational Digest22. Political Events up to Suffolk's Death 23. Between Mantell and the Preacher's Declaration 24. The Declaration of Bradford et al 25. May 19 to August 1 26. August 1 - September 3 27. From Bonner's Mandate to Pole's Oration 28. Winchester's Sermon to Bonner's Visitation 29. Pole's Oration 30. From the Supplication to Gardiner's Sermon 31. From Gardiner's Sermon to 1555 32. From the Arrest of Rose to Hooper's Letter 33. Hooper's Answer and Letter 34. To the End of Book X 35. The Martyrdom of Rogers 36. The Martyrdom of Saunders 37. Saunders' Letters 38. Hooper's Martyrdom 39. Hooper's Letters 40. Rowland Taylor's Martyrdom 41. Becket's Image and other events 42. Miles Coverdale and the Denmark Letters 43. Bonner and Reconciliation 44. Robert Farrar's Martyrdom 45. The Martyrdom of Thomas Tomkins 46. The Martyrdom of Rawlins/Rowland White47. The Martyrdom of Higbed and Causton 48. The Martyrdom of William Hunter 49. The Martyrdom of Pigot, Knight and Laurence 50. Judge Hales 51. The Providential Death of the Parson of Arundel 52. The Martyrdom of John Awcocke 53. The Martyrdom of George Marsh 54. The Letters of George Marsh 55. The Martyrdom of William Flower 56. Mary's False Pregnancy57. The Martyrdom of Cardmaker and Warne 58. John Tooly 59. The Examination of Robert Bromley [nb This is part of the Tooly affair]60. Censorship Proclamation 61. The Martyrdom of Thomas Haukes 62. Letters of Haukes 63. The Martyrdom of Thomas Watts 64. Martyrdom of Osmund, Bamford, Osborne and Chamberlain65. The Martyrdom of Ardley and Simpson 66. The Martyrdom of John Bradford 67. Bradford's Letters 68. William Minge 69. The Martyrdom of John Bland 70. The Martyrdom of Frankesh, Middleton and Sheterden 71. Sheterden's Letters 72. Martyrdom of Carver and Launder 73. Martyrdom of Thomas Iveson 74. John Aleworth 75. Martyrdom of James Abbes 76. Martyrdom of Denley, Newman and Pacingham 77. Examinations of Hall, Wade and Polley 78. Richard Hooke 79. Martyrdom of William Coker, et al 80. Martyrdom of George Tankerfield, et al 81. Martyrdom and Letters of Robert Smith 82. Martyrdom of Harwood and Fust 83. Martyrdom of William Haile 84. Examination of John Newman 85. Martyrdom of Robert Samuel 86. George King, Thomas Leyes and John Wade 87. William Andrew 88. William Allen 89. Martyrdom of Thomas Cobb 90. Martyrdom of Roger Coo 91. Martyrdom of Catmer, Streater, Burwood, Brodbridge, Tutty 92. Martyrdom of Hayward and Goreway 93. Martyrdom and Letters of Robert Glover 94. John and William Glover 95. Cornelius Bungey 96. Martyrdom of Wolsey and Pigot 97. Life and Character of Nicholas Ridley 98. Ridley and Latimer's Conference 99. Ridley's Letters 100. Life of Hugh Latimer 101. Latimer's Letters 102. Ridley and Latimer Re-examined and Executed103. More Letters of Ridley 104. Life and Death of Stephen Gardiner 105. Martyrdom of Webb, Roper and Park 106. William Wiseman 107. Examinations and Martyrdom of John Philpot 108. John Went 109. Isobel Foster 110. Joan Lashford 111. Five Canterbury Martyrs 112. Life and Martyrdom of Cranmer 113. Letters of Cranmer 114. Martyrdom of Agnes Potten and Joan Trunchfield 115. Persecution in Salisbury Maundrell, Coberly and Spicer 116. William Tyms, et al 117. The Norfolk Supplication 118. Letters of Tyms 119. John Hullier's Execution120. John Hullier 121. Christopher Lister and five other martyrs 122. Hugh Lauerocke and John Apprice 123. Katherine Hut, Elizabeth Thacknell, et al 124. Martyrdom of John Harpole and Joan Beach 125. Thomas Drury and Thomas Croker 126. Thomas Spicer, John Deny and Edmund Poole 127. Thomas Rede128. Persecution of Winson and Mendlesam 129. William Slech 130. Avington Read, et al 131. Wood and Miles 132. Adherall and Clement 133. A Merchant's Servant Executed at Leicester 134. Thirteen Burnt at Stratford-le-Bow135. Persecution in Lichfield 136. Hunt, Norrice, Parret 137. Martyrdom of Bernard, Lawson and Foster 138. John Careless 139. Letters of John Careless 140. Martyrdom of Julius Palmer 141. Guernsey Martyrdoms 142. Dungate, Foreman and Tree 143. Martyrdom of Joan Waste 144. Three Men of Bristol145. Martyrdom of Edward Sharpe 146. Four Burnt at Mayfield at Sussex 147. John Horne and a woman 148. Northampton Shoemaker 149. Prisoners Starved at Canterbury 150. More Persecution at Lichfield 151. Exhumations of Bucer and Phagius along with Peter Martyr's Wife152. Pole's Visitation Articles for Kent153. Ten Martyrs Burnt at Canterbury154. The 'Bloody Commission'155. Twenty-two Prisoners from Colchester156. Five Burnt at Smithfield157. Stephen Gratwick and others158. Edmund Allen and other martyrs159. Edmund Allen160. Alice Benden and other martyrs161. Richard Woodman and nine other martyrs162. Ambrose163. The Martyrdom of Simon Miller and Elizabeth Cooper164. Rose Allin and nine other Colchester Martyrs165. John Thurston166. Thomas More167. George Eagles168. Richard Crashfield169. Fryer and George Eagles' sister170. John Kurde171. Cicelye Ormes172. Joyce Lewes173. Rafe Allerton and others174. Agnes Bongeor and Margaret Thurston175. Persecution at Lichfield176. Persecution at Chichester177. Thomas Spurdance178. Hallingdale, Sparrow and Gibson179. John Rough and Margaret Mearing180. Cuthbert Simson181. William Nicholl182. Seaman, Carman and Hudson183. Three at Colchester184. A Royal Proclamation185. Roger Holland and other Islington martyrs186. Richard Yeoman187. John Alcocke188. Alcocke's Epistles189. Thomas Benbridge190. Stephen Cotton and other martyrs191. Alexander Gouch and Alice Driver192. Three at Bury193. The Final Five Martyrs194. William Living195. The King's Brief196. William Browne197. Some Persecuted at Suffolk198. Elizabeth Lawson199. Edward Grew200. The Persecuted of Norfolk201. The Persecuted of Essex202. Thomas Bryce203. The Persecuted in Kent204. The Persecuted in Coventry and the Exiles205. Thomas Parkinson206. The Scourged: Introduction207. Richard Wilmot and Thomas Fairfax208. Thomas Greene209. Bartlett Greene and Cotton210. Steven Cotton's Letter211. Scourging of John Milles212. Scourging of Thomas Hinshaw213. Robert Williams214. Bonner's Beating of Boys215. A Beggar of Salisbury216. John Fetty217. James Harris218. Providences: Introduction219. The Miraculously Preserved220. Christenmas and Wattes221. Simon Grinaeus222. John Glover223. Dabney224. Alexander Wimshurst225. Bosom's wife226. The Delivery of Moyse227. Lady Knevet228. Crosman's wife229. Congregation at Stoke in Suffolk230. Congregation of London231. Robert Cole232. Englishmen at Calais233. John Hunt and Richard White234. Punishments of Persecutors235. Tome 6 Life and Preservation of the Lady Elizabeth236. The Westminster Conference237. Nicholas Burton238. Another Martyrdom in Spain239. Baker and Burgate240. Burges and Hoker241. Justice Nine-Holes242. Back to the Appendix notes243. A Poor Woman of Exeter244. Those Burnt at Bristol: extra material245. Priest's Wife of Exeter246. Gertrude Crockhey
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1015 []

Christ is touched?

I touche the body of Christe in the sacrament, as Thomas touched Christ,

Thomas touched Christ, & sayed: Dominus meus, deus meus, my Lorde, my God.

Ergo, that whiche he touched was the Lord God. 

Commentary  *  Close

Foxe took one of Chedsey's arguments and rewrote it as a formal syllogism (see textual variant 51). Throughout the 1570 edition, Foxe almost compulsively rewrote theological arguments as syllogisms.

Cran. I deny your argument. He touched not God, but the same whiche was God. Neither is it sound doctrine, to affirme that God is touched.

Ched That God is saide to be touched, it happened through the vnion, 

Commentary  *  Close

Foxe changed Chedsey's phrase 'that God is said to be touched, it happened through the union' (1563, p. 947), to 'this is because of the union, so that God is sayd to be touched' (1570, p. 1599; 1576, p. 1364; 1583, p. 1435).

where Christe, both God and man is touched.

Tertullianus de carnis resurrectione, sayth. Videamus de propria christiani nominis forma, quāta huic substantiæ friuolæ & sordidæ apud deum prærogatiua sit. Etsi sufficeret illi, quod nulla omnino anima salutem posset adipisci, nisi dum est in carne, crediderit, adeò caro salutis cardo, de qua cum anima deo alligatur, ipsa est quæ efficit vt anima alligari poßit. Sed & caro abluitur, vt anima emaculetur: Caro inungitur, vt anima cōsecretur: caro signatur, vt anima muniatur: caro, manus impositione adumbratur, vt anima spiritu illuminetur. Caro corpore & sanguine Christi vescitur, vt anima de deo saginetur.

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That is to say in Englyshe. Tertullian, wrytheth of the resurrection of the fleshe: let vs see, sayeth he, of the proper forme of the christiā name, what great prerogatiue this friuolouse and stinkyg substance hath with god. Allthough it were sufficient to him that no soule could euer get saluation, vnlesse he beleue while he is in the flesh. So much the flesh maketh to saluation by the which flesh the soule and God is lynked together. She it is which causeth that the soule may be lynked. But allso the flesh is wasshed that the soule maye be purged: the flesh is annointed, that the soule may be consecrated: the flesh is signed, that the soule may be defended: the flesh by impositiō of handes is ouershadowed that the soule through the spirite may be illuminated: the flesh eateth the body and bloud of Christ, that the soule may feede of God.

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Whereuppon I gather this argument.

The flesh eateth the body of Christ.

Ergo the body of christ is eaten with the mouth.

Item Phocius  

Commentary  *  Close

'Phocius' (1563, pp. 947-48) or 'Phoceus' (1570, pp. 1599-1600; 1576, pp. 1364-65; 1583, pp. 1435-36) is Photius (c.820 - 891), a Byzantine theologian and patriarch of Constantinople.

1. ad Corinthios. capit. 11. vpon these wordes reus erit corporis et sanguinis. &c. Ὁ ἔνοχος τοῦ σὼματος καὶ τοῦ αἳματος, τοῦτο δηλοῖ, ὅτι καθάπερ παρέδωκε μὲν αὐτὸν ὁ Ἴουδας, παρώνησαν εἰς αὔτον οἱ Ἰουδαῖοι, οὕτως ἀτιμάζουσι ἀκαθάρτοις δεξόμενοι, ὡς Ἰουδαῖοι κρατοῦντες αὔτον τότε καὶ καταράτω προσφέροντες στόματι· διὰ δὲ τὸ εἰπεῖν πολλάκις τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου, δηλοῖ ὅτι οὐκ ἄνθρωπος ψιλὸς ὁ θυόμενος, ἄλλα αὔτος ὁ κύριος ὁ ποιητὴς πάντων, ὡς δῆθεν διὰ τοῦτων ἐκφοβων αὐτοὺς. id est.

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Quod ait, reus corporis & sanguinis, istud declarat ф sicuti Iudæ ipsum quidē tradidit, Iudæi contumeliose in ipsum insaniebant: sic ipsum inhonorant, qui sanctißimum ipsius corpus impuris manibus suscipiunt, tanquam Iudæi ipsi tenent, & execrabili ore admouent. Quod crebo mentionem facit corporis & sanguinis domini, manifestat, quod non sit simplex homo qui sacrificatur, sed ipse dominus omnium factor, tanquam per hæc quidem ipsos perterrefaciens.

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Whereas he sayth gilty of the body and bloud, he declareth this, that lyke as Iudas, whē he betrayed him, the Iues were fierse and spiteful in outrage agaynst

him: so in lyke maner do they dishonour hym, which do receaue his holy body with their impure handes: and lyke as the Iues dyd hold him, so do they which receaue hym with theyr execrable mouth. And whereas he often tymes doth inculcate the mencion of the body & bloud of the lord, he declareth that it is not simply a mā. that is sacrificed by, but euen the Lord him selfe being the maker of al thinges, as it were hereby making them afrayd.

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Ergo as it is hereby gathered the body of Christ is touched with the handes.

Cran. You vouch two autors against me vpon two sundry thinges: first I must aunswer Tertullian, and then the other.

Ched. They tende both to one meaning.

Cran. Vnto Tertullian I aunswere, (for as muche as the disputation is vncertain, what he calleth fleshe, & what he calleth the Sacrament) 

Commentary  *  Close

Foxe also reworded a statement Cranmer made: 'unto Tertulliane I aunswere (for as much as the disputation is uncertain, what he calleth fleshe and what he calleth the Sacrament)' (1563, p. 947). This became: 'unto Tertullaine I aunswer (because our disputation is wandryng and uncertayne) that he calleth the flesh which is the Sacrament' (1570, p. 1599; 1576, p. 1365; 1583, p. 1435). This transforms an observation that Tertullian's Eucharistic formulas were ambiguous into an affirmation by Cranmer that Tertullian called the sacrament the flesh.

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that although God worke all thinges in vs inuisibly, beyond mans reache: yet they are so manifest, that they may be sene, and perceyued of euery sense.

Therfore he setteth fourth Baptisme, vnction, and last of all the supper of the Lord vnto vs, which he gaue to signifie his operatiō in vs. The flesh lyueth by the bread, but the soule is inwardly fedde by Christ.

VVes. Vrge these wordes of Tertullian. Corpus vescitur vt anima saginetur. The body eateth that the soule may be fed.

Ched. The flesh eateth the body of Christ, that the soule may be fedde therwith.

VVes Here you se. ii. kindes of fode: of the soule and of the body.

Ched. He saith, that not onely the soule but the fleshe is allso fedde.

Cran. The soule is fedde with the body of Christ, the body with the sacrament.

Ched. Is the soule fedde with the body of Christ and not with the sacrament.

Cran. Reade that which foloweth, and you shall perceyue that by thinges externall an operatiō internal is vnderstode. Inwardely we eate Christes body: And outwardly we eate þe sacrament. So one thing is done outwardly, and an other inwardly. Like as in Baptisme the externall element, wherby the body is washed is one: the internall thing wherby the soule is clensed is an other.

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Ched. The soule is fedde by that which the body eateth.

But the soule is fedde by the flesh of Christ.

Ergo the body eateth the flesh of Christ.

Cran. We eate not one thing outwardly and inwardly. Inwardly we eate Christes body. Outwardly we eate the sacrament.

Ched. I will repeate the argument. The f e he eateth Christes body, that the soule may be fedde therwith.

The soule is not fedde with the sacramēt, but with Christes body.

Ergo the flesh eateth the body of Christ.

Cran. The sacrament is one thing, the matter of the sacramēt is another. Outwardly we

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