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1394 [1369]

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

Marginalia1554. Aprill. that is to say [ostenditur] it is shewed forth there. And Ambrose saith: we receyue in a similitude. As thou hast receyued the similitude of his death, so also thou drinkest the similitude of his precious bloud.

MarginaliaMarke how D. Weston expoundeth, to eate in a similitude.West. He sayth in a similitude, because it is ministred vnder an other lykenes. And this is the argument.

* Marginalia* If thys syllogisme be in the 2. figure (as by standing of the termes appeareth) then is it false, because it concludeth affyrmatiuely. There is made the bloud which redemed the people,

But the naturall bloud redemed the people:

Ergo there is the naturall bloud of Christ.

You aunswer, that wordes make it bloud to them that receyue it: not that bloud is in the cuppe, but because it is made bloud to them that receyue it. That all men may see, how falsly you would auoyd the fathers, heare what Ambrose saith in the 6. booke and 1. chap.

MarginaliaAmbros lib. 6. cap. 1. De Sacramentis.Forte dicas, quomodo vera? qui similitudinem video, non video sanguinis veritatem. Primum omnium dixi tibi de sermone Christi qui operatur, vt possit mutare & conuertere genera instituta naturæ. Deinde vbi non tulerunt sermonem discipuli eius, sed audientes, quod carnem suam dedit manducari, & sanguinem suum dedit bibēdum, recedebant. MarginaliaOperari. Mutare. conuertere. Solus tamen Petrus dixit: verba vitæ æternæ habes, & ego a te quo recedā? Ne igitur plures hoc dicerent, veluti quidā esset horror cruoris, sed maneret gratia redēptionis, ideò in similitudinem quidem accipis sacramentum, sed verè naturæ gratiam virtutemq; consequeris. That is to say.

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Peraduenture thou wilt say, how be they true? I which see the similitude, do not see the truth of the bloud. First of all I told thee of the word of Christ, which so worketh, that it can chaunge and turne kyndes ordeyned of nature. Afterwarde, when the Disciples could not abide the wordes of Christ, but hearyng that he gaue hys flesh to eate, and hys bloud to drinke, they departed: Only Peter said, thou hast the wordes of eternall life: whether should I go from thee? Lest therefore moe should say this thing, as though there should be a certaine horror of bloud, and yet the grace of redemption should remayne: therfore in a similitude thou receiuest the sacrament: but in deede thou obtainest the grace and power of his nature.

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MarginaliaAnswere to Ambrose.Cran. These words of themselues are playne enough. (And he red this place againe, Thou receiuest the sacramēt for a similitude.) But what is that he saith: Thou receiuest for a similitude? I thinke he vnderstandeth the sacrament to be the similitude of hys bloud.

Ched. That you 

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Chedsey addressed Cranmer as 'dominatio tua' in the Rerum (p. 656) and 'your Lordship' in 1563 (p. 954); this is changed to 'you' in 1570, p. 1604; 1576, p. 1369; 1583, p. 1439. Here Foxe again changes the text to make the catholics appear more rude and more disrespectful to Cranmer.

may vnderstand that truth dissenteth not from truth, to ouerthrow that which you say of that similitude, heare what Ambrose saith, lib. 4. De sacrament.

MarginaliaAmbros. De Sacram. Lib. 4.Si operatus est sermo cœlestis in alijs rebus, non operatur in sacramentis cœlestibus? Ergo didicisti quod e pane corpus fiat Christi, & quod vinum & aqua in calicē mittitur, sed fit sanguis consecratione verbi cœlestis. Sed forte dices, speciem sanguinis non videri. Sed habet similitudinem. Sicut enim mortis similitudinem sumpsisti, ita etiam similitudinem preciosi sanguinis bibis, vt nullus horror cruoris sit, & pretium tamen operetur redemptionis. Didicisti ergo, quia quod accipis, corpus est Christi. That is to say.

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If the heauenly worde did worke in other things, doth it not worke in the heauenly sacramentes? Therfore thou hast learned, that of bread is made the body of Christ: & that wyne and water is put into that cup: but by consecration of the heauenly word, it is made bloud. But thou wilt say peraduenture, that the lykenes of bloud is not seene. But it hath a similitude.

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For as thou hast receiued the similitude of his death so also MarginaliaNote that Ambrose saith: we drinke a similitude of Christes bloud.thou drinkest the similitude of his precious bloud, so þt there is no horror of bloud, & yet it worketh the price of redemption. Therfore thou hast learned, that that which thou receiuest, is the body of Christ.

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MarginaliaAunswere to the place of Ambrose.Cran. He speaketh of sacraments sacramentally. He calleth the sacraments by the names of the things: for he vseth the signes for the thinges signified: and therfore the bread is not called bread, but his body, for the excellency and dignitye of the thyng signified by it. MarginaliaSacramētes be called by the name of the thynges. So doth Ambrose interprete hym selfe, when he sayth: In cuius typum nos calicem mysticum sanguinis ad tuitionem corporis & animæ nostræ percepimus. 1. Cor. 11. That is, MarginaliaAmbros. in 1. Cor. cap. 11.for a tipe or figure whereof we receyue the mysticall cup of his bloud, for the safegard of our bodies and soules.

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Ched. A type? he calleth not the bloud of Christ a type or signe: but the bloud of buls and goates in that respect was a type or signe.

Cran. This is new learning: you shall neuer read this among the fathers.

Ched. But Ambrose sayth so.

Cran. He calleth the bread and the cup a type or signe of the bloud of Christ, and of hys benefite.

West. Ambrose vnderstandeth for a type of hys benefite, that is, of redemption: not of the bloud of Christ, but of hys passion. The cup is the type or signe of his death, seing it is hys bloud.

MarginaliaAmbrose alleaged agaynst Ambrose.Cranmer. He sayth most playnly, that the cup is the type of Christes bloud.

Ched. As Christ is truly and really incarnate, so is he
truly and really in the sacrament.
ri-But Christ is really and truly incarnate:
Ergo the body of Christ is truely and really in the Sa-

Cran. I deny the Maior.

Ched. I proue the Maior out of Iustine in his 2. Apologie: MarginaliaIustinus Apolog. 2.ὃν τρόπον διὰ λόγου θεοῦ σαρκοποιηθεὶς ᾿Ιησοῦς Χριστὸς ὁ σωτὴρ ἡμῶν καὶ σάρκα καὶ αἷμα ὑπὲρ σωτηρίας ἡμῶν ἔσχεν: οὕτως καὶ τὴν δι᾿ εὐχῆς λόγου τοῦ παρ᾿ αὐτοῦ εὐχαριστηθεῖσαν τροφήν, ἐξ ἧς αἷμα καὶ σάρκες κατὰ μεταβολὴν τρέφονται ἡμῶν, ἐκείνου τοῦ σαρκοποιηθέντος ᾿Ιησοῦ καὶ σάρκα καὶ αἷμα ἐδιδάχθημεν εἶναι..

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MarginaliaAunsare to the place of Iustinus.Cran. This place hath bene falsified by Marcus Constantius 

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'Marcus Constantius' (see 1563, p. 954; 1570, p. 1605; 1576, p. 1369; 1583, p. 1440) was Stephen Gardiner's nom de plume when writing the Confutatio cavallationum quibus Eucharistiae sacramentum ab impiis Capharnatis impeti solet (Paris, 1552).

Iustine ment nothing els: but that the bread which nourisheth vs, is called the body of Christ.

Ched. To the argument. As Christ is truly and naturally incarnate. &c. vt supra.

Cran. I deny your Maior.

Ched. The wordes of Iustine are thus to be interpreted worde for worde.

Marginalia* Mutationem.Quemadmodum per verbum Dei caro factus Iesus Christus Saluator noster, carnem habuit & sanguinem pro salute nostra: sic & cibum illum consecratum per sermonem precationis ab ipso institutæ, quo sanguis carnes nostræ per communionem nutriuntur, eiusdem Iesu qui caro factus est, carnem & sanguinem esse accepimus. That is to say:

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As by the worde of God, Iesus Christ our sauior beyng made flesh, had both flesh and bloud for our saluation: so we are taught, that the meate * Marginalia* Of thankesgeuing. consecrated by the worde of prayer, instituted of hym, whereby our bloud and fleshe are nourished by * Marginalia* Mutation. communion, is the flesh and bloud of the same Iesus, which was made flesh.

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MarginaliaAunswere.Cran. You haue translated it well: But I deny your Maior. This is the sense of Iustine: that that bread is called the body of Christ: and yet of that sanctified meate our bodies are nourished.

Ched. Nay he sayth, that of that sanctified meate, both our bodies and soules are nourished.

Cran. He sayth not so: but he sayth that it nourisheth our Marginaliaαἷμα καὶ σάρκεσ. i. Bloud and fleshe.flesh and bloud: and how cā that nourish the soule, that nourisheth the flesh and bloud?

Cole. It fedeth the body by the soule.

Cran. Speake vprightly. Can that which is receyued by the soule and the spirit, be called the meat of the body?

West. Heare then what Irenæus sayth: MarginaliaIrenæus.Eum calicem qui est creatura, suum corpus confirmauit, ex quo nostra auget corpora. Quando & mixtus calix, & Fractus panis percipit verbum Dei, fit Eucharistia sanguinis & corporis Christi, ex quibus augetur & consistit carnis nostræ substantia. This is The same cup whiche is a creature, hee confirmed to be his body, by which he encreaseth our bodyes. When both the cup mixed, and the bread broken hath ioyned to it the worde of God, it is made the sacrament of the body & bloud of Christ of which the substaunce of our fleshe is increased, and consisteth.

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MarginaliaArgument.The substance of our flesh is increased by the body & bloud of Christ:

Ergo, our body is nourished by the body & bloud of Christ.

Cran. MarginaliaIrenæus aunswered by Tertul. I deny your Argument. He calleth it the fleshe and bloud: for the Sacrament of the body and bloud, as Tertullian also sayth: Nutritur corpus pane symbolico, anima corpore Christi. That is: Our flesh is nourished with the symbolicall or sacramentall bread, but our soule is nourished with the body of Christ.

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West. Looke what he sayth more. MarginaliaIrenæus lib. 5.Quomodo carnem negant capacem esse donationis Dei quæ est vita æterna, quæ sanguine & corpore Christi nutritur? Lib. 5. post duo folia a principio That is: How do they say, that the flesh can not receyue the gift of God that is eternal lyfe, which is nourished with the bloud and body of Christ? This is in the 5. booke two leaues from the beginnyng.

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MarginaliaThe body is nourished wyth the sacrament to temporall life: with the body of Christ to eternall life.Cran. The body is nourished both with the sacrament, and with the body of Christ: with the sacrament, to a temporall life; with the body of Christ to eternall life.

Ched. I can not but be sory when I see such a manifest lye in your writings. For where you translate Iustine on this fashion: MarginaliaNote that the Archbyshop here dyd not translate the wordes of Iustine, but onely gather the effect of his meaning. that the bread, water, and wyne are not so to be taken in this sacrament, as common meates and drinkes are wont to be taken of vs: but are meates chosen out peculiarly for this, namely for the geuyng of thankes, and therfore bee called of the Greekes Eucharistia, that is, Thankes geuyng. they are called moreouer the bloude and bodye of Christe (so haue you translated it): the woordes of

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