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1389 [1364]

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

MarginaliaAn. 1554. Aprill.solum tangis, sed comedis, atq; eo accepto domum redis. Absterge igitur ab omni sorde animam tuam: that is to say.

I shew forth that thing on earth vnto the which is worthy the greatest honor. For lyke as in the Palace of kynges, neither the walles nor the sumptuous bed but the body of kynges sittyng vnder the cloth of estate and royall seate of Maiestie, is of all thinges els the most excellent: so is in lyke maner the kynges body in heauen, which is now set before vs on earth. I shewe the neither Aungels, nor Archaungels, nor the heauens of heauens, but þe very Lord & maister of all these thinges. Thou perceauest after what sorte thou doest not onely behold, but touchest, and not onely touchest but eatest that which on the earth is the greatest and chiefest thing of all other, and when thou hast receaued the same, thou goest home: Wherfore clense thy soule from all vncleannes.

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Vpon this, I cōclude that the body of Christ is shewed vs vpon the earth.

MarginaliaHow the body of Christ is shewed vs vpō the earth.Cran. What? vpon the earth? no man seeth Christ vpon the earth? He is seene with the eyes of our mynd, wt fayth and spirite.

West. I pray you what is it that seemeth worthy hyghest honour on the earth? It is the Sacrament, or els the body of Christ.

Cran. Chrysostome speaketh of the sacrament, and the body of Christ is shewed forth in the sacrament.

West. Ergo, then the Sacrament is worthy greatest honour.

Cran. I deny the Argument.

West. That thing is shewed forth, & is now in the earth [ostēditur et * Marginalia* This word [est] is not in Chrysost. est] which is worthy highest honor.

But, onely the body of Christ is worthy highest honour?

Ergo, the body of Christ is now on the earth. MarginaliaThis argument of Weston standing onely vpon affirmatiues in the second figure, hath no perfect forme in Logick.

Cran. MarginaliaCranmer aunswereth to the place of Chrysost. how Christ is shewed forth on the earth, not bodily but in a Sacrament, that is Sacramentally and figuratiuely.I aunswere the body of Christ to be on the earth but so as in a Sacrament, and as the holy Ghost is in the water of Baptisme.

West. Chrisostome sayth [ostendo] I shewe forth which noteth a substaunce to be present.

Cran. That is to be vnderstanded Sacramentally

West. Hee sayeth [ostendo in terra] I shew forth on the earth declaryng also the place where.

Cran. That is to be vnderstand figuratiuely.

West. He is shewed forth and is now on the earth &c. as before.

Cran. Your Maior and conclusion are al one.

West. But the Maior is true: Ergo, the conclusion also is true.

That thing is on the earth, which is worthy of most high honour.

But no figure is worthy of highest honour:

Ergo, that which is on the earth is no figure.

Cran. I aunswere, that is true Sacramentally.

☞ Here Weston crieth to him that he shoulde aunswere to one part, bidding hym repeate his wordes. Which when he went about to do, such was the noyse and crying out in the Schole, that his milde voyce coulde not bee heard. MarginaliaWeston falsifieth the wordes of Chrysost.For when he went about to declare to the people how the Prolocutor did not well english the woordes of Chrisostome, vsing for ostenditur in terra, he is shewed forth on the earth, est in terra, he is on the earth, where as Chrysostome hath not [est] nor any such worde of beyng on the earth, but only of shewyng, as the grace of the holy Ghost in Baptismo ostenditur, i. is shewed foorth in Baptisme: and oftentimes did inculcate this woorde ostenditur: then the Prolocutor stretching forth his hand, set on the rude people to crye out at him, fyllyng all the schole with hissyng, clappynge of handes, and noyce callyng him indoctum, imperitum? impudentem. i. vnlearned, vnskilfull, impudent. MarginaliaVnreuerend wordes vsed in þe Schoole agaynst D. Cranmer. Whiche impudent and reprochfull woordes this rruerend man most paciently and meekely did abyde, as one that had bene iniured with the sufferyng of such lyke reproches. And when the Prolocutor not yet satisfied with this rude and vnsemely demeanor dyd vrge and call vpon him to aunswere the argumēt, then he bad the Notary repeate his wordes agayne.

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Notar. That whiche is worthy most high honor, here I shew forth to the in earth.

The body of Christ is worthy highest honour.

Ergo, he sheweth forth the body of Christ here in earth. MarginaliaThe body of Christ is shewed forth to vs here in earth diuers wayes, as in reading of the scriptures, sometymes in hearing sermons, & also in sacramentes & yet neither the scriptures nor sermons, nor sacraments are to be worshipped.

Cran. That is shewed forth here on the earth which may be seene, which may be touched, and which may be eatē but those thinges be not true of the body.

Cole. Why shoulde not those thinges be true of the body of Christ,

Cran. The Maior out of Chrysostome is true, meanyng of the Sacrament. For in the Sacrament the true body of Christ, and not the figuratiue body is set forth.

Weston. Shew me somewhat in earth worthy greatest honour.

Cran. I cannot, but in the sacrament onely.

West. Ergo, the sacrament is worthy greatest honor.

Cran. So it is.

Iudges. Let it be written.

Cran. I pray you let my aunswer be written likewyse: I affirme that the body of Christ is shewed forth vnto vs. It is our fayth that seeth Christ.

West. Ostendo tibi. i. I shew it to thee, sayth Chrysostome, not to thy fayth.

Cran. He speaketh sacramentally.

West. Ergo, Chrisostome lyeth. For he speaking of shewyng, saith: Ego Chrysostomus ostendo. i. I Chrisostome doe shew. But he can shew nothing sacramentally.

Ched. By force of argument we are brought to this point that the body of Christ is proued to be on earth, not only sacramentally, but in very dede also, by this reason, that it is worthy highest honor. The reason is indissoluble.

Cran. I neuer heard a more vayne argument, & it is most vaine: also it hath mine aunswer vnto it.

Ched. Will you affirme that it is absurd which Chrysostom saith, that the body of Christ is touched?

MarginaliaThe argument of Chedsey is not formall.I touch the body of Christ in the Sacrament, as Thomas touched Christ.

Thomas touched Christ, and said Dominus meus, Deus meus, my Lord, my God:

Ergo, that which 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.

☞ This Argument as I receiued it out of the Notaries booke, is not formall: but rather he should conclude in the 3. figure thus:

As Thomas touched the body of Christ, so we touch
it in the sacrament.
ti-Thomas touched the body of Christ corporally:
Ergo, we touch the body of Christ corporally in the sa-

Cran. I deny your Argument. He touched not god, but him which was god. MarginaliaGod can not be touched.Neither is it sound doctrine to affirm that God is touched.

Ched. This is because of the vnion: so that God is sayd to be touched, 

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).

when Christ which is both God and man is touched.

MarginaliaTertull. De resurrectione carnis.Tertullian De carnis resurrectione sayeth: Videamus de propria Christiani homis forma, quanta 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 est, de qua cum anima deo alligatur, ipsa est quæ efficit vt anima alligari possit: sed & caro abluitur, vt anima emaculetur: caro inungitur, vt anima consecretur: signatur, vt anima muniatur: caro manus impositione adumbratur, vt anima spiritu illuminetur: caro corpore & sanguine Christi vescitur, vt anima de deo saginetur. MarginaliaQuod symbolorum est, rei attribuitur. That is to say.

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Let vs consider, as concernyng the proper forme of the christian man, what great prerogatiue this vayne and foule substance of ours hath with God. Although it were sufficient to it that no soule could euer get saluatiō vnlesse it beleue while it is in the flesh: so much the flesh auaileth to saluation, by the which flesh it commeth, that where as þe soul so is linked vnto God, it is the sayd flesh þt causeth the soul to be linked: yet the flesh moreouer is washed, that the soule may be clensed: the flesh is annointed that the soule may be consecrated, the flesh is signed that the soule may be defended, the flesh is shadowed by the imposition of handes, that the soule may be illuminated with the spirite: the flesh doth eate the body and bloud of Christ, that the soule may be fed of God. Wherupon I gather this argument.

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MarginaliaArgument.The flesh eateth the body of Christ.

Ergo the body of Christ is eaten with the mouth.

Item Phoceus 

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 Corinth. Capit. 11. vpō these words: Reus erit corporis & sanguinis. &c.

MarginaliaPhoceus. 1. Cor. cap. 11.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. MarginaliaPhoceus alleaged by Chedsey.

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Quod ait, reus corporis & sanguinis, istud declarat quod sicuti Iudas ipsum quidem tradidit, Iudæi contumeliosè in ipsum insaniebant: sic ipsum in honorant qui sanctissimum ipsius corpus impuris manibus suscipiunt, tanquam Iudæi ipsi tenent & execrabili ore recipiunt. Quòd crebro mentio-

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