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How Thomas Cranmer, Archbishop, Bishop Ridley, And
Latimer, Were Sent Down to Oxford to Dispute, with the Order and Manner, and All Other Circumstances, unto the Said Disputation, and Also to Their Condemnation, Appertaining
[This Disputation is found in Foxe’s Acts and Monuments, and is extracted from Ed. 1583,
1428, sqq
Anour the tenth of April, Cranmer archbishop of Canterbury, Ridley bishop of
London, and Hugh Latimer bishop also sometime of Worcester, were conveyed as prisoners from the Tower to Windsor; and after, from thence to the university of Oxford, there to dispute with the divines and learned men of both the universities, Oxford and Cambridge, about the presence, substance, and sacrifice of the sacrament. The names of the university doctors and graduates appointed to dispute against them were these: of Oxford, Doctor Weston, prolocutor, Doctor Tresham, Doctor Cole, Doctor Oglethorpe, Doctor Pie, Master Harpsfield, Master Fecknam: of Cambridge, Doctor Yong, vice-chancellor, Doctor Glin, Doctor Seaton, Doctor Watson, Doctor Sedgewicke, Doctor Atkinson, &c. The articles or questions whereupon they should dispute were these:
I. Whether the natural body of Christ be really in the sacrament after the words spoken by the priest, or no?
II. Whether in the sacrament, after the words of consecration, any other substance do remain, than the substance of the body and blood of Christ?
III. Whether in the mass be a sacrifice propitiatory for the sins of the quick and the dead?
On Saturday, being the 14th of April, at eight of the clock, the aforesaid vice-chancellor of Cambridge, with the other doctors of the same university, repaired to Lincoln college again, and found the prolocutor above in a chapel, with the company of the house, singing Requiem mass, and tarried there until the end. Then they, consulting all together in the master’s lodging, about nine of the clock came all to the university church called St Mary’s; and there, after a short consultation in a chapel, the vice-chancellor, the prolocutor, &c. of Oxford, caused the vice-chancellor of Cambridge, and the rest of the doctors of that university, to send for their scarlet robes, brought from Cambridge; save that doctors Seton and Watson borrowed of the Oxford men. And in this time,.the regents in the congregation-house had granted all the Cambridge doctors their graces, to be incorporate there; and so they went up, and were admitted immediately. Doctor Oglethorpe presenting them, and the proctor reading the statute, and giving them their oaths.
That done, they came all into the quire, and there held the convocation of the university. They had mass of the Holy Ghost solemnly sung in prick-song by the quire-men of Christ’s church. But first, the cause of the convocation was opened in English, partly by the vice-chancellor, and partly by the prolocutor, declaring that they were sent by the queen, and wherefore they were sent; and caused master Say, the register, openly to read the commission. That done, the vice-chancellor read Cambridge letters openly, and then concluded, that three notaries, master Say for the convocation, a beadle ef Cambridge for that university, and one master White for Oxford, should testify of their doing; and then willed the said notaries to provide parchment, that the whole
Bh. ον -
publicarum, tam ethnicorum quam Christianorum; i.e., “the preserver of all commonwealths, as well of the heathen as of the Christians:” and so he dilated the matter with one or two stories of the Romans commonwealth. Which thing when he had done, he said that he was very glad to come to an unity, so that it were in Christ, and agreeable to his holy word.
When he had thus spoken his full mind, the prolocutor caused the articles’ to be read unto him, and asked if he would grant and subscribe unto them. Then the bishop of Canterbury did read them over three or four times, and touching the first article, he asked what they meant by these terms, Verum. et naturale; i.e. “true and natural.” “Do you not mean,” saith he, “corpus orgamicum; i.e. a sensible body?” Some answered, Idem quod matum est ex virgine; i.e. “the same that was born of the virgin;” and so confusedly some said one thing, some another. Then the bishop of The article Canterbury denied it utterly: and when he had looked upon the other two, he said they archbishop. “were all false, and against God’s holy word; and therefore he would not agree, he said, Scarborough in that unity with them. Which done, the prolocutor, first willing him to write his warning:;;; ΩΝ mind of them that night, said moreover, that he should dispute in them, and caused a dispute. copy of the articles to be delivered him, assigning him to answer thereunto on Monday next; and so charged the mayor with him again, to be had to Bocardo, where he was
[[! The following are the articles: panis et vini, neque alia ulla substantia, nisi subl. In sacramento altaris, virtute verbi Domini stantia Christi, Dei et hominis. a sacerdote prolati, presens est realiter sub speciebus 3. In missa est vivificum ecclesie sacrificium panis et vini naturale corpus Christi conceptum de pro peccatis tam vivorum quam mortuorum propivirgine Maria: item, naturalis ejusdem sanguis. tiabile. Harl. MSS. 3642.] 2. Post consecrationem non remanet substantia]
kept before; offering moreover unto him to name what books he would occupy, and. should have them brought unto him. The archbishop was greatly commended of every body for his modesty; insomuch that some masters of art were seen to weep for him, which in judgment were contrary to him.
On Sunday after Master Harpsfield preached at St Mary’s, the university church, at mine of the clock, where were divers of the doctors of the university in their robes, and placed accordingly. After the sermon they went all to dinner to Magdalene college, and there had a great dinner. They supped at Lincoln college with the prolocutor, whither Doctor Cranmer sent answer of his mind upon the articles in writing.
On Monday, being the 16th of April, Master Say and Master White, notaries, went about in the morning to the colleges, to get subscriptions to the articles. And about eight of the clock the prolocutor with all the doctors and the vice-chancellor met together at Exeter college, and so they went into the schools; and when the vice-chancellor, the prolocutor, and doctors were placed, and four appointed to be exceptores argumentorum set at a table in the midst, and four notaries sitting with them, D. Cranmer came to the answerers place, the mayor and aldermen sitting by him: and so the Disputation began to be set a-work by the prolocutor with a short preludium. Doctor Chedsey began to argue first, and ere he left, the prolocutor divers times, Doctors Tresham, Oglethorpe, Marshall, vice-chancellor, Pie, Cole, and Harpsfield did interrupt and press him with their arguments; so that every man said somewhat, as the prolocutor would suffer, disorderly, sometime in Latin, sometime in English; so that three hours of the time was spent ere the vice-chancellor of Cambridge began, who also was interrupted as before. He began with three or four questions subtilly. Here the beadles had provided drink, and offered the answerer; but he refused with thanks.
Thus the Disputation continued until almost two of the clock, with this applausion audientium, Vicit veritas.” Then were all the arguments, written by the four appointed, delivered into the hand of Master Say, register. And as for the prisoner, he was had away by the mayor; and the doctors dined together at the University college.
And thus much concerning the general order and manner of these Disputations, with such circumstances as there happened, and things there done, as well before the Disputation, and in the preparation thereof, as also in the time of their disputing. Now followeth to infer and declare the orations, arguments, and answers, used and brought forth in the said Disputations on both parts. THE ARGUMENTS, REASONS, AND ALLEGATIONS USED IN THIS
Disputation
On Monday, Doctor Weston, with all the residue of the visitors, censors, and opponents, repairing to the Divinity school, each one installed themselves in their places. Doctor Cranmer with a rout of rusty bills was brought thither also, and set in the answerers place, with the mayor and aldermen sitting by him: where Doctor Weston, prolocutor, apparelled in a scarlet gown, after the custom of the university, began the Disputation with this oration. His words in Latin, as he spake them, were these:
Convenistis hodie, fratres, profligaturi detestandam illam heresin de veritate corporis Christi in sacramento, &c.: that is, Ye are assembled hither, brethren, this day, to confound the detestable heresy of the verity of the body of Christ in the sacrament,” &cAt which words, thus pronounced of the prolocutor unawares, divers of the learned men there present, considering and well weighing the words by him uttered, burst out into a great laughter, as though even in the entrance of the disputations he had bewrayed himself and his religion, that termed the opinion of the verity of Christ’s body in the sacrament a detestable heresy.” The rest of his oration tended all to
394 DISPUTATIONS AT OXFORD. this effect, that it was not lawful by God’s word to call these questions into controversy: for such as doubted of the words of Christ, might well be thought to doubt both of the truth and power of God. Whereunto Doctor Cranmer, desiring licence, answered in this wise.
“We are assembled,” saith he, “to discuss these doubtful controversies, and to lay them open before the eyes of the world; whereof ye think it unlawful to dispute. It is indeed no reason,” saith he, “that we should dispute of that which is determined upon before the truth be tried. But if these questions be not called into controversy, surely mine answer is looked for in vain.” This was the sum and effect of his answer; and this done he prepared himself to disputations.
Then Chedsey, the first opponent, began in this wise to dispute.
“Reverend Master Doctor, these three conclusions are put forth unto us at this present to dispute upon:
1. In the sacrament of the altar is the natural body of Christ conceived of the virgin Mary, and also his blood, present really under the forms of bread and wine, by virtue of God’s word pronounced by the priest.
2. There remaineth no substance of bread and wine after the consecration, nor any other substance but the substance of [Christ,]’ God and man.
3. The lively sacrifice of the church is in the mass, propitiatory as well for the quick as the dead.
These be the conclusions propounded, whereupon this our present controversy doth rest. Now, to the end we might not doubt how you take the same, you have already given up unto us your opinion thereof. I term it your opinion, in that it disagreeth from the catholie. Wherefore thus I argue:
Your opinion differeth from the scripture:
Ergo, You are deceived.
Cranmer:—1 deny the antecedent. Chedsey:—Christ, when he instituted his last supper, spake to his disciples, Take, eat; this is my body which shall be given for you:” But his true body was given for us: Ergo, His true body is in the sacrament. The right form of this argumeut is thus to be framed. Da- The same which was given for us, is in the sacrament: ri- But his true body was given for us: i. Ergo, His true body is in the sacrament.
Cranmer:—MHis true body is truly present to them that truly receive him; but spiritually. And so is it taken after a spiritual sort. For when he said, This is my body,” it is all one as if he had said, This is the breaking of my body; this is the shedding of my blood: as oft as you shall do this, it shall put you in remembrance of the breaking; of my body, and the shedding of my blood; that as truly as you receive this sacrament, so truly shall you receive the benefit promised by receiving the same worthily. cb Chedsey:—Y our opinion differeth from the church, which saith, that the true body 1s in the sacrament:
Ergo, Your opinion therein is false. Cranmer:—l say and agree with the church, that the body of Christ is in the sacrament effectually, because the passion of Christ is effectual.
Chedsey:— Christ, when he spake these words, “This is my body,” spake of the substance, but not of the effect. body Cranmer:—1l grant he spake of the substance, and not of the effect, after a sort: and yet it is most true, that the body of Christ is effectually in the sacrament. But T deny that he is there truly present in bread, or that under the bread in his organical body. And because it should be too tedious, he said, to make discourse of the whole, he delivered up there his opinion thereof to D. Weston, written at large, with answers to every one of their three propositions; which he desired D. Weston,
’ See the article in Latin, p. 382, note 2.
sitting there on high, to read openly to the people; which he promised to do. But Popes. it was not the first promise that such papists have broken.
An Explication of Cranmer upon the Aforesaid
Conclusions, Exhibited in Writing”
In the first conclusion, if ye understand by this word “really,” re ipsa, i. e. How Christ “in very deed and effectually,” so Christ, by the grace and efficacy of his passion, is ly in deed and truly present to all his true and holy members.. But if ye understand by this word “really,” corporaliter, i. e. corporally,” so that by the body of Christ is understanded a natural body and organical; so Organical the first proposition doth vary, not only from usual speech and phrase of scripture, Which is but also is clean contrary to the holy word of God and christian profession: when Bivingal as both the scripture doth testify by these words, and also the catholic church hath pL professed from the beginning, Christ to have left the world, and to sit at the right fife Delon: hand of the Father till he come unto judgment. And likewise I answer to the second question; that is, that it swerveth from Answerto the accustomed manner and speech of scripture. the second The third conclusion, as it is intricate and wrapped in all doubtful and am- Answerto biguous words, and differing also much from the true speech of the scripture, so, as oi the words thereof seem to import in open sense, it is most contumelious against our The third only Lord and Saviour Christ Jesus, and a violating of his precious blood, which it upon the altar of the cross is the only sacrifice and oblation for the sins of all Christ. mankind. Chedsey:—By this your interpretation which you have made upon the first conclusion, this I understand; the body of Christ to be in the sacrament only by the way of participation, insomuch as we communicating thereof, do participate the grace of Christ; so that you mean hereby only the effect thereof. But our conclusion standeth upon the substance, and not the efficacy only, which shall appear by the testimony both of scriptures and of all the fathers a thousand years after Christ. And first, to begin with the scripture, let us consider what is written in Matt. xxvi. Mark xiv. Luke xxii. and 1 Cor. xi. Matthew saith, As they sat at supper, wat. xxvi. Jesus took bread,” &c. In Mark there is the same sense, although not the same words; who also for one part of the sacrament speaketh more plainly, “Jesus taking Mark xiv. bread,” &c. After the same sense also writeth Luke xxii. “And when Jesus had Luke xxii. taken bread,” ἄς. “In the mouth of two or three witnesses,” saith the scripture,
[[? Doctor Cranmerus:—‘In ecclesiasticis dog- tantur scripture et ab initio professa est ecclesia]
[matibus immanes vocum novitates (quoad licet) catholica.]
[fugienda sunt, (ex quibus oriuntur contentiones et Ad secundam conclusionem similiter respondeo.]
[pugne verborum,) et scripture loquendi modus Tertia quoque conclusio prorsus aliena est et a]
[maxime imitandus est. scripture locutione et veritate. In prima conclusione, si per verbum realiter Quarta demum conclusio, ut ambiguis vocibus]
[intelligatur reipsa et effectualiter, sic Christus obvoluta est et a scripture loquendi phrasi ac ve-]
[cum passionis suz gratia et effectu adest omnibus ritate longe diversa, ita, ut verba ipsa proprium]
[vere piis et sanctis illius membris. Sin per rea- sensum habent, in Servatorem nostrum unicum]
[liter” intelligatur corporaliter,’ et per Christi cor- Jesum Christum summe contumeliosa est, et san-]
[pus’ intelligatur corpus naturale et organicum;’ guinis illius pretiosissimi conculcatio; cujus effusio]
[prima propositio non tantum a more loquendi sa- in sanctissima ara crucis unicum est totius mundi]
[cra scripture aliena est, sed etiam sancto Dei verbo sacrificium et oblatio pro omnibus omnium homi-]
[et professioni Christiane plane contraria, quum num peccatis”—Harl MSS. 3642. The Latin]
[Christum hoc modo mundum reliquisse ac ad originals in this note and the following are sup-]
[dexteram Patris usque ad judicium sedere, et tes- plied from Dr Jenkyns’s edition. ]]
“standeth all truth.” Here we have three witnesses together, that Christ said that to be his body, which was given for many; and that to be his blood, which should be shed for many; whereby is declared the substance, and not only the efficacy of his body. Ergo, it is not true that you say there to be, not the substance of his body, but the efficacy alone thereof. μὰ Cranmer:—Thus you gather upon mine answer, as though I did mean of the efficacy, and not of the substance of the body; but I mean of them both, as well of the efficacy as of the substance. And forsomuch as all things come not readily to memory, to a man that shall speak extempore, therefore, for the more ample and fuller answer in this matter, this writing here I do exhibit.
An Explication Exhibited by Cranmer’
Our Lord and Saviour Jesus Christ, at the time of his maundy, preparing himself to die for our cause, that he might redeem us from eternal death, to forgive us all our sins, and to cancel out the handwriting that was against us; that we through ungrateful oblivion should not forget his death, therefore at the time of his
[[^ Responsio domini Cranmeri ad articulos su- Manet et Christus in illis, et illi in Christo, qui]
[pra recitatos, in scriptis exhibita et per eum sub- ilius carnem edunt et sanguinem bibunt, sicut]
[scripta. Christus promisit: ‘ Qui manducat meam carnem,]
[l. Dominus et Servator noster Jesus Christus et bibit meum sanguinem, in me manet, et ego in]
[in sancta Parasceue, nostra causa obiturus, ut nos a eo.” Manet denique et Christus in illis, qui digne]
[morte redimeret eterna, condonaret omnia delicta, externum sacramentum suscipiunt, et non discedit]
[ac chirographum quod contra nos erat deleret, ne statim consumpto sacramento; sed continuo manet,]
[mortis suz ingrati unquam oblivisceremur, per- nos pascens et nutriens, quamdiu nos illius capitis]
[petuam illius memoriam apud Christianos in pane corpora manemus et membra. Nullum agnosco]
[et vino celebrandam pridie passionis in sacratissima corpus Christi naturale, quod solum spirituale sit,]
[sua instituebat cena; juxta illud: “Hoc facite in intellectuale, et insensibile, quod nullis membris]
[mei memoriam:”’ et, «Quotienscunque manduca- aut partibus sit distinctum: sed illud tantum cor-]
[bitis panem hunc et calicem bibetis, mortem Domini pus agnosco ac veneror, quod ex virgine natum est,]
[annunciabitis donec veniat.” Atque hanc passionis quod pro nobis passum est, quod visibile, palpa-]
[sus, id est, cesi corporis et fusi sanguinis in pane bile, ac omnibus humani ac organici corporis formis]
[et vino memoriam sive sacramentum omnes Chris- in partibus absolutum est.]
[tianos jussit sumere, juxta illud: Accipite, et 2. Christus non de substantia aliqua incerta, sed]
[manducate, et bibite ex hoc omnes.” Quicunque de substantia certa panis, quem et manibus tenebat,]
[igitur propter traditionem humanam laicis sanguinis et discipulorum oculis demonstrabat, dixit: Co-]
[poculum denegant, palam Christo repugnant, prohi- medite, hoc est corpus meum.” Et similiter de]
[bente fieri quod Christus fieri jussit, et similes sunt vero vino dixit: Hic est sanguis meus,”. Nimi-]
[Scribis illis ac Phariszis, dequibus Dominusdicebat, rum de pane, qui est creatura hujus conditionis]
[« Trritum fecistis mandatum Dei propter traditionem qua est secundum nos, qui ex fructibus terre ac-]
[vestram. Hypocritz, bene prophetavit de vobis Esai- ceptus est, de multorum granorum adunitione con-]
[as, dicens, Populus hic labiis me honorat; cor autem. gestus, quiab hominibus fit, et per manus hominum]
[eorum longe est a me. Sine causa autem colunt ad illam visibilem speciem perducitur, qui rotunda]
[me, docentes doctrinas mandata hominum.” Panis estfigure sensusque omnis expers, qui corpus nutrit]
[ille sacramentalis seu mysticus, fractus et distri- et confortat cor hominis; de tali, inquam, pane,]
[butus juxta Christi institutionem, et vinum mysti- non de substantia aliqua incerta et vaga, aiunt ve-]
[cum eodem modo haustum et acceptum, non tantum teres Christum dixisse: Comedite, hoc est corpus]
[sacramenta sunt vulneratz pro nobis carnis Christi meum.” Perinde ac de vino, quod est creatura]
[et fusi cruoris, sed certissima sunt nobis sacra- vitis, fructus vitis, de botris atque acinis plurimis]
[menta et quasi signacula divinarum promissionum expressa, et letificat cor hominis, dicebat Chris-]
[ac donorum; ut, communionis nostre cum Christo tus: Bibite, hic est sanguis meus.” Adeoque]
[ac omnibus membris ejus; colestis nutritionis, qua Christi locutionem vocant veteres figuratam, tropi- —]
[alimur ad. vitam @ternam, @stuantisque conscientie cam,anagogicam, allegoricam; quod ita interpretati —]
[sitis restinguitur; ineffabilis letitiz, qua fidelium sunt, ut quamvis panis vinique substantia maneat,]
[corda perfunduntur, et ad omnia pietatis officia ro- eta fidelibus sumatur, Christus tamen ideo appel-]
[borantur. Unus panis,” inquit Paulus, “et unum lationem mutavit, et panem quidem carnis, vinum]
[corpus multi sumus, omnes qui de uno pane et de vero sanguinis nomine appellavit, non rei veritate,]
[uno calice participamus.” Et, Manducate,” in- sed significante mysterio: ut non quid sint, sed que —]
[quit Christus, hoc est corpus meum; bibite, hic ostendant, consideraremus, non carnaliter, sed spiri- —]
[est sanguis meus.” Et, Ego sum panis vivus qui tualiter sacramenta intelligeremus, non ad visibilem p]
[de colo descendi. Qui manducat me, et ipse vivet sacramentorum naturam attenderemus, non humili-]
[propter me.” Manent igitur in eucharistia, donec ter ad panem et poculum intenti essemus, non puta-;]
[a fidelibus consumantur, verus panis verumque remus nos nihil quam oculis panem et vinum videre,:]
[vinum: ut quasi signacula divinis promissionibus sed exaltatis mentibus Christi corpus et sanguinem]
[afia divinorum donorum nos efficiant certiores. aspiceremus fide, mente contingeremus, atque Inte —]
holy supper did institute a perpetual memory of this his death, to be celebrated among Christians in bread and wine; according as it is said, “Do this in remembrance of me:” and, “So often as you shall eat this bread, and drink this cup, you shall shew forth the Lord’s death till he come.” And this remembrance or sacrament of his holy passion, that is, of his body slain, and blood shed, he would all Christians to frequent and celebrate in bread and wine; according as he said, “Take, eat, and drink ye all of this.” Therefore whosoever for man’s tradition denieth the cup of Christ’s blood to laymen, they manifestly repugn against Christ, forbidding that which Christ commandeth to be done, and be like to those scribes and Pharisees of whom the Lord spake, “Ye hypocrites, ye have rejected the commandments of God for your traditions. Well did Esay prophesy of you, saying, This people honoureth me with their lips, but their heart is far from me. Without cause do they worship me, teaching the doctrines and precepts of men.” The sacrament and mystical bread being broken and distributed after the institution of Christ, and the mystical wine likewise being taken and received, be not only sacraments of the flesh of Christ wounded for us, and of his bloodshedding, but also be most certain sacraments to us, and, as ἃ man would say, seals of God’s promises and gifts, and also of that holy fellowship which we have with Christ and all his members. Moreover, they be to us memorials of that heavenly food and nourishment, wherewith we are nourished unto eternal life, and the thirst of our boiling conscience quenched, and, finally, riore homine hauriremus; ut aquile in hac vita declinavit; et posuit Dominus in eo iniquitates facti ad ipsum colum sursum cordibus evolemus, omnium nostrum.” Ille enim non per sanguiubi ad dexteram Patris residet Agnus ille, qui tollit nem hircorum aut vitulorum, sed per proprium sanpeccata mundi, cujus amore sanamur, cujus passione guinem introivit semel in sancta, szterna redempin hac mensa satiamur, cujus sanguinem e divino tione inventa.” Et “in ipsum colum intravit, ut illius latere haurientes zeternum vivimus, Christique appareret nunc vultui Dei pro nobis, non ut sepe hospites effecti, ipsum in nobis vere natura gratia offerat seipsum: alioqui oportebat eum frequenter virtuteque ac totius passionis efficacia habitantem pati: nunc autem semel ad destructionem peccati habemus: nec minus certi efficimur, Christi carne per hostiam suam apparuit Et quemadmodum crucifixa et fuso cruore, necessario animorum pa- constitutum est hominibus semel mori, sic et Chris-bulo, nos spiritualiter pasci ad vitam wternam, tus semel oblatus est.” Ille unam offerens pro quam cibo et potu in hac vita corpora pascuntur. peccatis hostiam in sempiternum sedet in dextra Atque hujus rei μνημόσυνον, pignus, symbolum, Dei.” Una enim oblatione consummavit in semsacramentum, signaculum nobis sunt mysticus in piternum sanctificatos. Ubi enim peccatorum reChristi mensa panis mysticumque vinum juxta missio est, jam non est amplius oblatio pro peccato. ” Christi institutionem administrata et accepta. Hinc Propter hoc Christi sacrificium quisquis aliud queest quod Christus non dixit, Hoc est corpus meum, sierit pro peccatis sacrificium propitians, invalidum edite:”’ sed ubi jussisset edere, postea addidit, et inefficax efficit Christi sacrificium. Si enim hoc Hoc est corpus meum, quod pro vobis tradetur.” ad remittenda peccata sufficiens est, alio non est Quod perinde est, ac si dixisset, In edendo hoc opus; alterius enim necessitas hujus arguit infirpane, considerate illum non communem esse, sed mitatem ac insufficientiam. Faxit Deus Omnipo-mysticum; non aspicite quod corporeis oculis vestris tens ut uni Christi sacrificio vere innitamur, ac illi proponitur, sed quid intus vos pascat. Considerate rursus rependamus sacrificia nostra, gratiarum accorpus meum pro vobis cruci affixum, hoc animis tiones, laudis, confessionis nominis sui, vera resivestris devorate, satiemini morte mea. Hic verus piscentiz ac poenitentia, beneficentiz in proximos, est cibus, hic inebrians potus, quo vere saturati et aliorumque omnium pietatis officiorum.. Talibus inebriati eternum vivetis. Quz ob oculos vobis enim sacrificiis exhibebimus nos nec in Deum inproponuntur, panis et vinum, mei duntaxat symbola gratos, nec Christi sacrificio indignos. sunt; ego vero ipse mternus pastus sum. Proinde Ecce habetis, ex sacrarum scripturarum et vetecum in mensa mea sacramenta aspicietis, non tam rum ecclesie doctorum sententia, verum et sincerum ad illa respicite, quam quid per ea vobis pollicear, dominice cena usum, ac veri sacrificii Christi nempe meipsum pabulum vite @terne.” fructum.. Qua quisquis tortis interpretationibus 3. Christi unica oblatio, qua seipsum Deo Patri aut humanis traditionibus aliter quam Christus orobtulit in mortem semel in ara crucis pro nostra dinavit mutare aut transubstantiare voluerit, ipse redemptione, tanta fuit efficacie, ut nullo alio respondebit Christo in novissimo die, quando intelsacrificio opus sit pro totius mundi redemptione. liget, sed sero nimis, nihil sibi cum Christi corpore Sed omnia veteris legis sacrificia sustulit, id re esse et sanguine, sed ex mterna vita cena se @tervera prastans quod illa figurabant et promittebant. nam damnationem manducasse ac bibisse. Quisquis igitur salutis suz spem in ullo alio con- Thomas Cranmer. stituerit sacrificio, is a Christi excidit gratia, et con- Vide official report in the British Museum, tumeliosus est in sanctum Christi sanguinem. Ipse Collier. Vol. II. No. 71. MSS. C.C.C.C. 340, enim vulneratus est propter iniquitates nostras, at- p. 266, under the title ’ Praefatio et Protestatio tritus est propter scelera nostra” ^ Omnes nos Thoma Cranmeri scripta et tradita propria manu in quasi oves erravimus, unusquisque in viam suam schola publica.” Harl. MSS. 422. f. 44.]
Prater
whereby the hearts of the faithful be replenished with unspeakable joy, and be cor- 1Cor. x. roborated and strengthened unto all works of godliness. We are many,” saith St Paul, “one bread, and one body, all we which do participate of one bread and Matt. xxvi. one cup.” And Christ saith, Eat ye; this is my body:” and, “Drink ye; this is Johnvi. την blood:” and, “I am the living bread which came down from heaven. He that eateth me shall also live for me. Not as your fathers did eat manna in the desert, Breadand and are dead. He that eateth me shall also live for me.” Thus therefore true Sil in the bread and true wine remain stil in the eucharist, until they be consumed of the and De a faithful, to be signs, and as seals unto us, annexed unto God’s promises, making us feed wii certain of God’s gifts towards us. Also Christ remaineth in them, and they in Christ mises. which eat his flesh, and drink his blood, as Christ himself hath promised: They that eat my flesh, and drink my blood, abide in me, and I in them.” Moreover, he abideth also in them which worthily receiveth the outward sacrament; neither doth he depart so soon as the sacrament is consumed, but continually abideth, feeding and nourishing us so long as we remain bodies of that head, and members of the same. I acknowledge not here the natural body of Christ, which is only spiritual, intelligible, and unsensible, having no distinction of members and parts in it: but that body only I acknowledge and worship, which was born of the virgin, which suffered for us, which is visible, palpable, and hath all the form and shape and parts of the true natural body of man. S 2. Christ spake not these words of any uncertain substance, but of the certain spoken.not substance of bread, which he then held in his hands, and shewed his disciples, in Sb stor when he said, Eat ye; this is my body:” and likewise of the cup, when he said, acean. “Drink ye; this is my blood:” meaning verily of that bread, which by nature is which usual and common with us, which is taken of the fruit of the ground, compacted hands. by the uniting of many grains together, made by man, and by man’s hand brought to that visible shape, being of a round compass, and without all sense or life, which nourisheth the body, and strengtheneth the heart of man: of this same bread, I say, and not of any uncertain and wandering substance, the old fathers say that Christ spake these words, Eat ye; this is my body.” And likewise also of the wine, which is the creature and fruit of the vine, pressed out of many clusters of grapes, and maketh man’s heart merry: of the very same wine, I say, Christ spake, “Drink ye; this is Howthe ~~ My blood.” And so the old doctors do call this speaking of Christ tropical, figurative, Weme^ anagogical, allegorical; which they do interpret after this sort, that although the subeect ^^ stance of bread and wine do remain, and be received of the faithful, yet notwithstanding, Trop Christ changed the appellation thereof, and called the bread by the name of his flesh, Aneonar and the wine by the name of his blood, non rei veritate, sed significante mysterio; bythename 1+ € “not that it is so in very deed, but signified in a mystery:” so that we should ofthebody- consider, not what they be in their own nature, but what they import to us and Thesaera- Signify; and should understand the sacrament, not carnally, but spiritually; and eno should attend, not to the visible nature of the sacraments, neither have respect only matre, ^ to the outward bread and cup, thinking to see there with our eyes no other things fio but only bread and wine; but that, lifting up our minds, we should look up to the “Y""Y blood of Christ with our faith, should touch him with our mind, and receive him with our inward man; and that, being like eagles in this life, we should fly up into heaven in our hearts, where that Lamb is resident at the right hand of his Father, which taketh away the sins of the world; by whose stripes we are made whole; by whose passion we are filled at his table; and whose blood we receiving out of his holy side, do live for ever; being made the guests of Christ, having him dwelling in us through the grace of his true nature, and through the virtue and efficacy of his whole passion; being no less assured and certified that we are fed spiritually unto eternal life by Christ’s flesh crucified, and by his blood shed, the true food of our minds, than that our bodies be fed with meat and drink in this life: and hereof this mentiea said mystical bread on the table of Christ, and the mystical wine, being administered a pee. and received after the institution of Christ, be to us a memorial, a pledge, a token,
[and a seal. [᾿ Sacraments, Ibid.] -]
[sacrament, J]
a sacrament, and a seal And thereof is it that Christ saith not thus, This is my body; eat ye:” but after he had bidden them eat, then he said, “This is my body, which shall be given for you.” Which is to mean, as though he should say, In eating of this bread, consider you that this bread is no common thing, but a mystical matter; neither do you attend that which is set before your bodily eyes, but what feedeth you within. Consider and behold my body crucified for you; that eat and digest in your minds. Chaw you upon my passion, be fed with my death. This is the true meat, this is the drink that moisteneth, wherewith you being truly fed and inebriate shall live for ever. The bread and the wine which be set before your eyes are only declarations of me, but I myself am the eternal food. ^ Wherefore, whensoever at this my table you shall behold the sacraments, have not regard so much to them, as consider ye what I promise to you by them, which is myself, to be meat for you of eternal life.
3. The only oblation of Christ (wherewith he offered himself to God the Father once to death upon the altar of the cross for our redemption) was of such efficacy, that there is no more need of any sacrifice for the redemption of the whole world; but all the sacrifice of the old law he took away, performing that in very deed, which they did signify and promise. Whosoever therefore shall fix the hope of his salvation in any other sacrifice, he falleth from the grace of Christ, and is contumelious against the blood of Christ. For “he was wounded for our transgressions, and was broken for our iniquities. All we like sheep have wandered astray; every man hath turned after his own way; and the Lord hath laid all our iniquities upon him.” For he hath entered once for all into the holy place, by the blood, not of goats or calves, but by his own blood, finding eternal redemption;” and “hath entered into heaven, to appear now in the sight of God for us; not to offer himself oftentimes, (for so should he have suffered many times:) but now hath he appeared once to put away sin through his own oblation. And as it is appointed to all men once to die, so also Christ once was offered:” who offering up one oblation for sins, sitteth now for ever on the right hand of God. For by one oblation hath he made perfect for ever those that be sanctified.” For “where is remission of sins, there is now no more oblation for sin,” but this only sacrifice of Christ. Whosoever shall seek any other sacrifice propitiatory for sin, maketh the sacrifice of Christ of no validity, force, or efficacy. For if it be sufficient to remit sins, what need is there of any other? for the necessity of another argueth and declareth this to be insufficient. Almighty God grant that we may truly lean to one sacrifice of Christ, and that we to him again may repay our sacrifices of thanksgiving, of praise, of confessing his name, of true amendment, of repentance, of mercifulness towards our neighbours, and of all other good works of charity! For by such sacrifices we shall declare ourselves neither ungrateful to God, nor altogether unworthy of this holy sacrifice of Christ.
And thus you have, out of the testimonies of holy scripture and of the ancient doctors of the church, the true and sincere use of the Lord’s holy supper, and the fruit of the true sacrifice of Christ: which whosoever, through captious or wrested interpretations, or by men’s traditions, shall go about, otherwise than Christ ordained them, to alter or transubstantiate, he shall answer to Christ in the latter day, when he shall understand, (but then too late,) that he hath no participation with the body and blood of Christ, but that out of the supper of eternal life he hath eaten and drunken eternal damnation to himself.
Weston:—Because we will not consume and spend the time in waste, this ’ your writing which you exhibit hereafter shall be read in his place. In the mean season let us now fall to the arguments. Chedsey:—The scriptures in divers places do affirm, that Christ gave his natural body, Matt. xxvi. Mark xiv. Luke xxii.:
Ergo, Y do conclude that the natural body is in the sacrament.
Cranmer:—To your argument I answer, If you understand by the body natural,
[2 Foxe, ed. 1583, has our, which is undoubtedly a misprint.]]
400 DISPUTATIONS AT OXFORD. organicum, that is, having such proportion and members as he had living here, then I answer negatively. Ἕ
Furthermore, concerning the evangelists, thus I say and grant, that Christ took bread, and called it his body.
Chedsey:—The text of the scripture maketh against you; for the circumstance thereto annexed doth teach us, not only there to be the body, but also teacheth what manner of body it is, and saith, “The same body which shall be given.” Ba- That thing is here contained that is given for us: ro- But the substance of bread is not given for us: co. Ergo, The substance of bread is not here contained. Cranmer:—I understand not yet what you mean by this word contained: if ye mean really, then I deny your major.
Chedsey:—The major is the text of scripture. He that denieth the major, denieth the cono” scripture: for the scripture saith, This is my body which shall be given for you.” not Cranmer:—1 grant he said it was his body that should be given; but he said it was not his body which is here contained, but “the body,” saith he, “that shall be given for you.” As though he should say, “This bread is the breaking of my body,, and this cup is the shedding of my blood.” What will ye say then? Is the bread the breaking [of his body,]’ and the cup the shedding of the blood, really? If you so say, 1 deny it.
Chedsey:—If you ask what is the thing therein contained; because his apostles should not doubt what body it was that should be given, he saith, ‘This is my body which shall be given for you,” and “my blood which shall be shed for many.” Ergo, here is the same substance of the body, which the day after was given, and the same blood which was shed. And here I urge the scripture, which teacheth that it was no phantastical, no feigned, no spiritual body, nor body in faith, but the substance of the body.
Cranmer:— You must prove that it is contained; but Christ said not, which is contained.” He gave bread, and called that his body. 1 stick not in the words of the scripture, but in your word, which is feigned and imagined of yourself.
Chedsey:— When Christ took bread and brake it, what gave he?
Cranmer:—He gave bread: the bread sacramentally, and his body spiritually; and the bread there he called his body.
Chedsey:—This answer is against the scripture, which saith, that he gave his body.
Cranmer:—1t did signify that which they did eat.
Chedsey:— They did not eat the body as the Capernaites did understand it, but the selfsame body which was given for the sins of the world. Argo, It was his body which should be given, and his blood which should be shed.
q In some other copies I find this argument to be made by Chedsey: — Ja. The same body is in the sacrament, which was given for us on the cross: ue ro- But bread was not given on the cross for us: co. Ergo, Bread is not given in the sacrament.
Cranmer:—1 deny the major, which is, that the same natural body is given in the sacrament, which was given on the cross; except you understand it spiritually. And after, he denied also the argument as utterly naught, as he well might do, the major in the second figure being not universal. doctor Cranmer answered as before is shewed, doctor Oglethorpe, one of those doctors When M. Chedsey had put forth this argument, and prosecuted the same, and which the prolocutor called Censores, (belike to be arbiters, to order the disputations,) said on this wise.
J), Oglethorpe:—Y ou come in still with one evasion or starting-hole to flee to.. He — urgeth the scriptures, saying that Christ gave his very body. You say that he gave his body in bread. Quomodo preedicatur corpus? qualis est corpus? qualis est predicatio? pamis est corpus. to Cranmer:—You should say, Quale corpus. 1 answer to the question; it is the
These words are not in Foxe, 1582
same body which was born of the virgin, was crucified, ascended; but tropically, and by a figure. And so I say, Panis est corpus is a figurative speech, speaking sacramentally; for it is a sacrament of his body.
Oglethorpe:—This word “body,” being praedicatum, doth signify substance:
But substantia is not predicated denominatively:
Ergo, Yt is an essential predication; and so it is his true body, and mot the” figure of his body. ᾿ ’
Cranmer:—Substantia may be predicated denominatively in an allegory, or in a. metaphor, or in a figurative locution.
Oglethorpe:—1t is not a likely thing that Christ hath less care for his spouse, the church, than a wise householder hath for his family in making his will or testament.
Cranmer:—Your reason is drawn out of the affairs of men, and not taken out of the holy scriptures.
Oglethorpe:—But no householder maketh his testament after that sort.
Cranmer:—Y es, there are many that so do. For what matter is it, so it be understood and perceived? 1 say, Christ did use figurative speech in no place more than in his sacraments, and specially in this his supper.;
Oglethorpe:—No man of purpose doth use tropes in his testament; for if he do, he deceiveth them that he comprehendeth in his testament: therefore Christ useth none here. 4 Cranmer:—Yes, he may use them well enough. You know not what tropes are. Oglethorpe:—The good man of the house hath a respect, that his heirs after his departure may live in quiet, and without brabbling: But they cannot be in quiet, if he do use tropes: Therefore, I say, he useth no tropes. Cranmer:—1 deny your minor. Weston:— Augustine, in his book entitled De Unitate Ecclesie, the tenth chapter, hath these words following:
Quid hoc est, rogo? Cum verba, novissima hominis morientis audiantur ituri ad inferos, memo eum dicit esse mentitum; et illius non judicatur hwres, qui forte ea contempserit. Quomodo ergo effugiemus iram Dei, si vel non credentes, vel contemnentes, expulerimus verba, novissima, et unici. Filii Dei et Domini nostri Salvatoris, et ituri in celum, et inde prospecturi, quis ea negligat, quis non observet, et inde venturi ut de omnibus judicet??
That is to say:
What a thing is this, I pray you? When the last words of one lying upon his death-bed are heard, which is ready to go to his grave, no man saith that he hath made a lie; and he is not accounted his heir which regardeth not those words. How shall we then escape God’s wrath, if either not believing, or not regarding, we shall reject the last words both of the only Son of God and also of our Lord and Saviour, both ascending into heaven, and beholding from thence who despiseth, and who observeth them not; and shall come from thence to judge all men?”
The argument is thus formed: Bar- Whosoever saith that the testator did lie, is a wicked heir: ba- But whosoever saith that Christ spake by figures, saith that he did lie: ra. Ergo, Whosoever saith that Christ here spake by figures, is a wicked heir.
Cranmer:—1 deny the minor: as who say it is necessary that he which useth to speak by tropes and figures should lie in so doing?
Oglethorpe:—Y our judgment is disagreeing with all churches.
[[? This authority is stated in the Cambridge not x, as quoted by Weston,) of the letter de]
[manuscript to have been alleged by Oglethorpe: Unitate Ecclesiz, (i.e. contra Donatistas Epistola,]
[vide Jenkyns’s Cranmer, Vol. IV. p. 24.] in the Benedictine arrangement,) Tom. VII. p. 148.]
[[ The passage will be found in cap. xi, (and Ed. Paris. 1635.] [cnANMER.] 26]
Cranmer:—Nay, Y disagree with the papistical church. i. Oglethorpe:—This you do through the ignorance of logic. Cranmer:—Nay, this you say through the ignorance of the doctors. Weston:—1 will go plainly to work by scriptures. What took he? Cranmer:—Bread. Weston:— What gave he? Cranmer:—Bread. Weston:—What brake he? Cranmer:—Bread. Weston:— What did they eat? Cranmer:—Bread. Weston:—He gave bread; therefore he gave not his body. He gave not his body; therefore it is not his body verily, in deed and in truth. Cranmer:—I deny the argument’. Cole: — This argument holdeth a disparatis. Tt is bread; ergo, it is not the body: and it is such an argument or reason as cannot be dissolved. “ONE. - Cranmer:—The like argument may be made: he is a rock; ergo, he is not Christ.: 4 in Cole:—It is not like. à never fn Weston:—He gave not his body indeed; ergo, it was not his body indeed. Cranmer:—He gave his death, his passion, and the sacrament of his passion. 1 1 1 τ ἢ 1 And in very deed, setting the figure aside, formally it is not his body. Weston:—Why? then the scripture is false. Cranmer:—Nay, the scripture is most true.
Weston:— This saith Chrysostom, Homil rxi. ad Populum Antiochenum. Necessarium est, dilectissimi, mysteriorum dicere miraculum, quid tandem sit, et quare sit datum, et que rei utilitas, &c.
That is to say:
« Needful it is, dear friends, to tell you what the miracle of the mysteries is, and wherefore it is given, and what profit there is of the thing. We are one body, and members of his flesh and of his bones. We that be in the mystery, let us follow that thing which was spoken. Wherefore, that we may become this thing, not only by love, but also that we may become one with that flesh indeed, that is brought to pass by this food which he gave unto us, minding to shew his great good-will
[[ ^ According to the Cambridge manuscript, μείζονα, καὶ τὸν αὑτοῦ πόθον ἐπιδεικνὺς Tov περὶ]
[the Disputation up to this point was conducted in ἡμᾶς, οὐκ ἰδεῖν αὐτὸν μόνον παρέσχε τοῖς ἐπιθυ-]
[Latin. Cole first spoke English, and the dialogue mover ἀλλὰ καὶ ἅψασθαι, καὶ φαγεῖν, καὶ ἐμπῆξαι]
[appears to have been carried on in that language τοὺς ὀδόντας τῇ σαρκὶ, καὶ συμπλακῆναι, καὶ TOV]
[till Chedsey resumed the Latin.” Jenkyns.] πόθον ἐμπλῆσαι πάντα. ὡς λέοντες τοίνυν πῦρ [2 Διὸ καὶ ἀναγκαῖον μαθεῖν τὸ θαῦμα τῶν πνέοντες, οὕτως ἀπὸ τῆς τραπέζης ἀναχωρῶμεν]
[μυστηρίων, τί ποτέ ἐστι, καὶ διατί ἐδόθη, καὶ τίς ἐκείνης, φοβεροὶ τῷ διαβόλῳ γινόμενοι, καὶ τὴν —]
[ἡ ὠφέλεια τοῦ πράγματος. ἕν σῶμα γινόμεθα μέλη, κεφαλὴν τὴν ἡμετέραν ἐννοοῦντες; καὶ τὴν dyd- —]
[φησὶν, ἐκ τοῦ σαρκὸς αὐτοῦ, καὶ ἐκ τῶν ὀστέων TN ἣν περὶ ἡμᾶς ἐπεδείξατο. οἱ μὲν οὖν γεν- -]
[αὐτοῦ. οἱ δὲ μεμνημένοι παρακολουθείτωσαν τοῖς νήσαντες πολλάκις ἑτέροις τρέφειν διδόασι Ta]
[λεγομένοις. τεχθέντα’ ἐγὼ δὲ οὐχ οὕτω, φησὶν, ἀλλὰ ταῖς ν οὖν μὴ μόνον κατὰ τὴν ἀγάπην γενώμεθα, σαρξὶ τρέφω ταῖς ἐμαῖς” ἐμαυτὸν ὑμῖν παρατίθη- —]
[ἀλλὰ καὶ κατ αὐτὸ τὸ πρᾶγμα, εἰς ἐκείνην dva- μι, πάντας ὑμᾶς εὐγενεῖς εἶναι βουλόμενος, kal —]
[κερασθῶμεν τὴν σάρκα. διὰ τῆς τροφῆς ydp τοῦτο χρηστὰς ὑμῖν περὶ τῶν μελλόντων ὑποτείνων ἐλ-]
[γίνεται ἧς ἐχαρίσατο, βουλόμενος ἡμῖν δεῖξαι τὸν widas. ὁ γὰρ ἐνταῦθα ὑμῖν ἐκδοὺς ἑαυτὸν πολλῷ]
[πόθον ὃν ἔχει περὶ ἡμᾶς” διὰ τοῦτο ἀνέμιξεν ἑαυ- μᾶλλον ἐν τῷ μέλλοντι. ἀδελφὸς ἠθέλησα ὑμέτε- —]
[τὸν ἡμῖν, καὶ ἀνέφυρε τὸ σῶμα αὐτοῦ εἰς ἡμᾶς, ρος γίνεσθαι” ἐκοινώνησα σαρκὸς καὶ αἵματος δ]
[ἵνα ἕν τι ὑπάρξωμεν, καθάπερ σῶμα κεφαλῇ συν- ὑμᾶς” πάλιν αὐτὴν ὑμῖν τὴν σάρκα καὶ τὸ αἷμα 3]
[nupévov. τῶν γὰρ σφόδρα ποθούντων ἐστὶ τοῦτο δι’ ὧν cwyyewvis ἐγενόμην, éxdidwur—Chrysost. in]
[δεῖγμα. τοῦτο γοῦν καὶ ὁ Ιὼβ αἰνιττόμενος ἔλεγε Joan. Hom. xlvi. (al. 45.) Tom. VIIL p. 272 Ed -]
[περὶ τῶν ἑαυτοῦ οἰκετῶν, ols ἣν οὕτω μεθ ὑπερ- Bened. Paris. 1728. It must be remembered /]
[βολῆς ποθεινὸς, ὡς προσφῦναι ταῖς σαρξὶν αὐτοῦ however, that Weston did not quote from this —]
[ἐπιθυμεῖν. ἐκεῖνοι γὰρ τὸν πολὺν αὐτῶν ἐνδεικ- homily on St John, but from the Hom LXI ad -—]
[νύμενοι πόθον ὃν εἴχον τίς dv δῴη ἡμῖν τῶν cap- Pop. Antioch. in the Latin edition, parts of which]
[κῶν αὐτοῦ, ἔλεγον, ἐμπλησθῆναι; διὸ δι) καὶ ὁ certainly are composed of the Greek homily on]
[Χριστὸς αὐτὸ πεποίηκεν, εἰς φιλίαν ἡμᾶς ἐνάγων John.]]
that he hath toward us: and therefore he mixed himself with us, and united his own body with us, that we should be made all as one thing together, as a body joined and annexed to the head; for this is a token of most ardent and perfect love. And the same thing Job also insinuating, said of his servants, of whom he was desired above measure; insomuch that they, shewing their great desire toward him, said, Who shall give unto us to be filled with his flesh? Therefore also Christ did the same, who, to induce us into a greater love toward him, and to declare his desire toward us, did not only give himself to be seen of them that would, but also to be handled and eaten, and suffered us to fasten our teeth in his flesh, and to be united together, and so to fill all our desire. Like lions therefore, as breathing fire, let us go from that table, being made terrible to the devil, remembering our Head in our mind, and his charity which he shewed unto us. For parents many times give their children to other to be fed; but I do not so, saith he, but feed you with mine own flesh, and set myself before you, desiring to make you all jolly people, and pretending to you great hope and expectation to look for things to come, who here give myself to you, but much more in the world to come. I am become your brother; I took flesh and blood for you. Again, my flesh and blood, by the which I am made your kinsman, I deliver unto you.”
Thus much out of Chrysostom. Out of which words I make this argument:
The same flesh, whereby Christ is made our brother and kinsman, is given of Christ to us to be eaten:
Christ is made our brother and kinsman by his true, natural, and organical flesh:
Ergo, His true, natural, and organical flesh is given to us to be eaten.
Cranmer:—l grant the consequence and the consequent.
Weston:—Therefore we eat it with our mouth.
Cranmer:—l deny it. We eat it through faith.
Weston: —He gave us that same flesh to eat, whereby he became our brother and kinsman:
But he became our brother and kinsman by his true, natural and organical flesh
e Therefore he gave his true, natural, and organical flesh to be eaten.
Cranmer: — grant he took and gave the same true, natural, and organical flesh wherein he suffered; and yet he feedeth spiritually, and that flesh is received spiritually. Weston:—He gave us the same flesh which he took of the virgin: But he took not his true flesh of the virgin spiritually, or in a figure: Ergo, He gave his true natural flesh, not spiritually. Cranmer:—Christ gave to us his own natural flesh, the same wherein he suffered, but feedeth us spiritually.
Weston:—Chrysostom is against you, Hom. rxxxmr in cap. xxvi. Matt., where he saith: Veniat tibi im mentem quo sis honore honoratus, qua mensa fruaris. Ea namque re nos alimur, quam angeli, &c…
That is:
“Let it come into thy remembrance, with what honour thou art honoured, and what table thou sittest at: for with the same thing we are nourished, which the
[5 The whole passage, as quoted in the text in ποντες φρίττουσι, καὶ οὐδὲ ἀντιβλέψαι τολμῶσιν]
[several divisions, runs thus in Chrysostom: Οὐδὲ ἀδεῶς διὰ τὴν ἐκεῖθεν ἐκφερομένην ἀστραπὴν,]
[ydp ἤρκεσεν αὐτῷ τὸ γενέσθαι ἄνθρωπον, οὐδὲ τὸ τούτῳ ἡμεῖς τρεφόμεθα, τούτῳ ἀναφυρόμεθα, καὶ]
[ῥαπισθῆναι καὶ σφαγῆναι, ἀλλὰ καὶ ἀναφύρει γεγόναμεν ἡμεῖς Χριστοῦ σῶμα ἕν καὶ σὰρξ μία.]
[ἑαυτὸν ἡμῖν, καὶ οὐ τῇ πίστει μόνον, ἀλλὰ καὶ Τίς λαλήσει τὰς δυναστείας τοῦ Κυρίου, dkov- Psal. ον.]
[αὐτῷ τῷ πράγματι σῶμα ἡμᾶς αὐτοῦ κατασκευά- στὰς ποίησει πάσας τὰς αἰνέσεις αὐτοῦ; τίς]
[ζει. τίνος οὖν οὐκ ἔδει καθαρώτερον εἶναι τὸν ποιμὴν τοῖς οἰκείοις μέλεσι τρέφει τὰ πρόβατα;]
[ταύτης ἀπολαύοντα τῆς θυσίας: ποίας ἡλιακῆς καὶ τί λέγω, ποιμήν; μητέρες πολλάκις εἰσὶν, at]
[ἀκτῖνος τὴν χεῖρα τὴν ταύτην διατέμνουσαν τὴν μετὰ τὰς ὠδῖνας ἑτέραις ἐκδιδόασι τροφοῖς τὰ]
[σάρκα, τὸ στόμα τὸ πληρούμενον πυρὸς πνευ- παιδία” αὐτὸς δὲ τοῦτ᾽ οὐκ ἠνέσχετο, ἀλλ᾽ αὐτὸς]
[ματικοῦ, τὴν γλῶσσαν τὴν φοινισσομένην αἵματι ἡμᾶς τρέφει οἰκείῳ αἵματι, καὶ διὰ πάντων ἡμᾶς]
[φΦρικωδεστάτῳ; ἐννοήσον ποίαν ἐτιμήθης τιμὴν, ἑαυτῷ cvumAékei.—Chrysost. in Matt. cap. xxvi.]
[ποίας ἀπολαύεις τραπέζης. ὅπερ οἱ ἄγγελοι βλέ- Hom. Ixxxii. (al. 83.) Tom. VII. p. 788.] 26—2]
angels do behold and tremble at; meither are they able to behold it without great fear, for the brightness which cometh thereof: and we be brought and compact into one heap or mass with him, being together one body of Christ and one flesh with him. Who shall speak the powers of the Lord, and shall declare forth all his praises? What pastor hath ever nourished his sheep with his own members? Many mothers have put forth their infants after their birth to other nurses; which he would not do, but feedeth us with his own body, and conjoineth and uniteth us to himself.” Whereupon I gather this argument: Anotherfaise Like as mothers nurse their children with milk, so Christ nourisheth us with argument,. where in the his body: third fire But mothers do not nourish their infants spiritually with their milk: 9’. “Therefore Christ doth not nourish those that be his spiritually with his blood. Answer. Cranmer:—He gave us the wine for his blood. Argument. Weston:—1f he gave the wine for his blood, as you say, then he gave less than mothers do give: But Chrysostom affirmeth, that he gave more than mothers give: Therefore he gave not the wine for his blood. Christ nou- Cranmer:—You pervert mine answer. He gave wine, yet the blood is conrisheth us eidered therein. As for example: when he giveth baptism, we consider not the water, breadand — but the Holy Ghost, and remission of sins; We receive with the mouth the sacrabody with ment; but the thing and the matter of the sacrament we receive by faith. pub Weston:—When Christ said, Eat ye,” whether meant he, by the mouth or by souls. faith? Cranmer:—He meant that we should receive the body by faith, the bread by the mouth. A gross Weston:—Nay, the body by the mouth. ome Cranmer:—That I deny. Chrysostom Weston:—l prove it out of Chrysostom, writing upon the fiftieth Psalm: Ὁ Weston. Erubescit fieri nutriz, quo facta est mater. Christus autem mon ita: ipse nuPeal. 1 ftem tritor est noster: ideo pro cibo carne propria mos pascit, et pro potu suum. sanguinem 56 oop Matt, nobis propinavit. Item, in 26 cap. Matthei, Homil rxxxmr.: Non enim sufficit ipsi hominem, fieri, flagellis interim cedi; sed mos secum. in unam, ut ita dicam, massam reducit, neque id fide solum, sed re ipsa mos corpus suum efficit.”
That is:
She that is a mother shameth sometime to play the nurse. But Christ, our nurse, doth not so play with us. Therefore, instead of meat, he feedeth us with his own flesh; and, instead of drink, he feedeth us with his own blood’.” Likewise, upon the twenty-sixth chapter of Matthew, the eighty-third Homily, he saith: “For it shall not be enough for him to become man, and in the meanwhile to be whipped; but he doth bring us into one mass or lump with himself, as I may so call it, ἃ maketh us his body, not by faith alone, but also in very deed.”
Cranmer:—l grant we make one nature with Christ: but that to be done with mouth we deny. Chrysostom Weston:—Chrysost. 2 Cor. cap. xiii. Hom. xxix. hath these words: “Non vulD. Weston? garem honorem. consequutum est os nostrum, accipiens corpus Dominicum;” ie. “No sets cor. little honour is given to our mouth, receiving the body of the Lord?” 2p 13 Cranmer:—This I say, that Christ entereth into us both by our ears and by our eyes. With our mouth we receive the body of Christ, and tear it with our The words — teeth; that is to say, the sacrament of the body of Christ. Wherefore I say and stom yoo expounded, ——— M MÁÀÀM ς΄ ὧν
[[! Chrysost. in Psal. 1, Tom. V. p. 578. Τίκτει this homily is doubted by Sir H. Saville, and by ἡ μήτηρ, kal ob γίνεται τροφός” αἰσχύνεται yap Fronto Duczus and Montfaucon it is rejected as γενέσθαι τροφὸς ἡ γενομένη μήτηρ” ὁ δὲ Χριστὸς spurious. ] E οὐχ οὕτως” ἐγέννησε yap nuas, καὶ αὐτὸς τροφεὺς [3 See the note on the preceding page.] ἡμῶν ἐγένετο. διὰ τοῦτο καὶ ἀντὶ βρωμάτων THY [? Οὐχ ὡς ἔτυχε τὸ στόμα ἡμῶν τετίμηται; ἰδίαν σάρκα ἡμᾶς ἔθρεψε, kal ἀντὶ πόματος τὸ ἴδιον δεχόμενον τὸ σῶμα τὸ deocmorikév.—Chrysost. in αὐτοῦ αἷμα ἡμᾶς éméticev.— The genuineness of Epist. 11. ad Cor. Hom. xxx. Tom. X. p. 650.]]
affirm, that the virtue of the sacrament is much: and therefore Chrysostom many fimes speaketh of sacraments no otherwise than of Christ himself, as I could prove, if I might have liberty to speak, by many places of Chrysostom, where he speaketh of the sacrament of the body of Christ.
With the which word, “of the sacrament of the body,” &ec., doctor Cole being highly offended, denied it to be the sacrament of the body of Christ, save only of the mystical body, which is the church.
Cranmer:—And why should we doubt to call it the sacrament of the body of Christ, offered upon the cross, seeing both Christ and the ancient fathers do so call it? the Cole:—How gather you that of Chrysostom?
Cranmer: — Chrysostom declareth himself, Lib. mr. De Sacerdotio, cap. iii. O miraculum! O Dei in nos benevolentia! qui sursum. sedet ad dexteram. Patris, saerificii tamen tempore hominum manibus. continetur, traditurque lambere. cupientibus eum. Fit autem id nullis prastigiis, sed apertis et. circumspicientibus circumstantium omnium oculis.
That is:
miracle! O the good-will of God towards us! which sitteth above at the right hand of the Father, and is holden in men’s hands at the sacrifice-time, and is given to feed upon, to them that are desirous of him. And that is brought to pass by no subtlety or craft, but with the open and beholding eyes of all the standers-by.”
Thus you hear Christ is seen here in earth every day, is touched, is torn with the teeth, that our tongue. is red with his blood; which no man having any judgment will say or think to be spoken without trope or figure.
Weston:— What miracle is it, if it be not his body, and he spake only of the sacrament, as though it were his body?
But hearken what Chrysostom saith?: Quod summo honore dignum, est, id tibi
im terra ostendo. Nam quemadmodum in regiis mon parietes, non lectus aureus, sed regium, corpus in throno sedens ommium prastantissumum, est; ita quoque im caelis regium corpus, quod nunc in terra proponitur. Non angelos, mon archangelos, non colos colorum, sed ipsum horum omnium Dominum tibi ostendo. Animad-vertis, quonam, pacto quod omnium maximum est atque pracipuum in lerra, non conspicaris tantum, sed tangis, neque solum. tangis, sed comedis, atque eo accepto domum redis. Absterge igitur ab omni sorde animam tuam. ^ That is:
“I shew forth that thing on the earth unto thee, which is worthy the greatest honour. For like as in the palace of kings, neither the walls, nor the sumptuous bed, but the body of kings sitting under the cloth of estate, and royal seat of majesty, is of all things else the most excellent; so is in like manner the king’s body in heaven, which is now set before us on earth. I shew thee neither angels nor archangels, nor the heaven of heavens, but the very Lord and Master of all these things. Thou perceivest after what sort thou dost not only behold, but touchest, and not only touchest, but eatest, that which on the earth is the greatest and chiefest thing of all other; and when thou hast received the same, thou goest home: wherefore cleanse thy soul from all uncleanness.”
[[“Q τῆς τοῦ Θεοῦ φιλανθρωπίας” ὁ μετὰ τοῦ βασιλείοις τὸ πάντων σεμνότερον οὐ τοῖχοι, οὐκ]
[πατρὸς ἄνω καθήμενος, κατὰ τιν ὥραν ἐκείνην τῶν ὄροφος χρυσοῦς, ἀλλὰ τὸ βασιλικὸν copa τὸ καθή-]
[ἁπαντων κατέχεται χερσὶ, καὶ δίδωσιν αὑτὸν τοῖς μενον ἐπὶ τοῦ θρόνου” οὕτω καὶ ἐν τοῖς οὐρανοῖς]
[βουλομένοις περιπτύξασθαι καὶ περιλαβεῖν. ποι- τὸ τοῦ βασιλέως σῶμα. ἀλλὰ τοῦτό σοι νῦν ἔξεσ-]
[oUct δὲ τοῦτο πάντες διὰ τῶν ὀφθαλμῶν Τῆς πίσ- Tw ἐπὶ γῆς ἰδεῖν. οὐ γὰρ ἀγγέλους, οὐδὲ ἀρχαγ-]
[Tews.—Chrysost. de Sacerdotio, Lib. 111. Tom. I. γέλους, οὐδὲ οὐρανοὺς καὶ οὐρανοὺς οὐρανῶν, ἀλλ]
[p. 382.] αὐτὸν τὸν τούτων σοι δείκνυμι δεσπότην. εἶδες [^ What follows is said by a scholar of Oxford, πῶς τὸ πάντων τιμιώτερον ὁρᾷς ἐπὶ γῆς: καὶ]
[who was present, to have been the strongest argu- οὐχ opis μόνον, ἀλλὰ καὶ ἅπτῃ; καὶ οὐχ ἅπτῃ]
[ment which was thought to blank him.” —Foxe, μόνον, ἀλλὰ καὶ ἐσθίεις; καὶ λαβὼν οἴκαδε dvayw-]
[Acts, Ist edit. p. 933. See Jenkyns.] pets; ἀπόσμηχε τοίνυν τὴν Yuyiv.—Hom. xxiv. [5 Τὸ ydp πάντων ἐκεῖ τιμιώτερον τοῦτό σοι (al. 84.) Tom. X. p. 218.]]
[ἐπὶ τῆς γῆς δείξω κείμενον. ὥσπερ γὰρ ἐν τοῖς]
How the Upon this I conclude that the body of Christ is shewed us upon the earth. Christ is Cranmer:—What! upon the earth? No man seeth Christ upon the earth: he shewed us 3… t. uponthe — js seen with the eyes of our mind, with faith and spirit. ui Weston: — 1 pray you, what is it that seemeth worthy highest honour on the
earth? It is the sacrament, or else the body of Christ?
Cranmer:—Chrysostom speaketh of the sacrament, and the body of Christ is
shewed forth in the sacrament. Weston:—Ergo, Then the sacrament is worthy greatest honour. Cranmer:—l deny the argument
This word Weston:—That thing is shewed forth and is now in the earth, ostenditur et est, est” is not:.. in Chryso- which is worthy highest honour: Sr But only the body of Christ is worthy highest honour: This argu- Ergo, The body of Christ is now on the earth. Weston, Cranmer:—l answer, the body of Christ to be on the earth, but so as in a Rd sacrament, and as the Holy Ghost is in the water of baptism. Gres Weston:—Chrysostom saith, ostendo, I shew forth;” which noteth a substance B mat to be present. forminlogie: oy ummer:—That is to be understanded sacramentally. Weston:—He saith, ostendo in terra, “1 shew forth on the earth;” declaring also the place where.
Cranmer:—That is to be understand figuratively. Weston:—He is shewed forth and is now on the earth, as before
Crammer o Cranmer:—Y our major and conclusion are all one. the piae of Weston:—DBut the major is true..Zrgo, the conclusion also is true. how Christis — “That thing is on the earth, which is worthy of most high honour: shewed forth.. - on the earth, But no figure is worthy of highest honour: E Ergo, That which is on the earth is no figure. in sacrament. Cranmer:—1 answer, that is true sacramentally. ΒΒ Here Weston crieth to him that he should answer to one part, bidding him repeat his words. = Which when he went about to do, such was the noise and crying out in the school, that his mild voice could not be heard. For when he went about to Weston falsi- declare to the people how the prolocutor did not well English the words of Chryso-fieth the… m. ». ΕΝ stom, using for ostenditur wn terra, “he is shewed forth on the earth,” est in terra, “he is on the earth;” whereas Chrysostom hath not est, nor any such word of being on the earth, but only of shewing, as the grace of the Holy Ghost in baptismo ostenditur, i.e. “is shewed forth in baptism;” and oftentimes did inculcate this word; ostenditur: then the prolocutor, stretching forth his hand, set on the rude people to cry out at him, filling all the school with hissing, clapping of hands, and noise; Unreverend calling him Zndoctum, imperitum, impudentem; i.e. unlearned, unskilful, impudent:” words used in 3… Ϊ the School which impudent and reproachful words this reverend man most patiently and meekly tor Cranmer. did abide, as one that had been inured with the suffering of such like reproaches. And when the prolocutor, not yet satisfied with this rude and unseemly demeanour, did urge and call upon him to answer the argument, then he bade the notary repeat his words again.
Notary:—That which is worthy most high honour, here I shew forth to thee in earth:
The body of Christ is worthy highest honour: Ergo, He sheweth forth the body of Christ here in earth
The body of Cranmer: — That is shewed forth here on the earth which may be seen, which thewed forth may be touched, and which may be eaten; but these things be not true of the earth divers body. reaing of Cole:—Why should not these things be true of the body of Christ? tures, some — Cranmer: — The major out of Chrysostom is true, meaning of the sacrament: ing sermons, for in the sacrament the true body of Christ, and not the figurative body, is set sacraments; forth. and yet nei-. d the Weston:—Shew me somewhat in earth worthy greatest honour. or sermons, Cranmer:—1 cannot, but in the sacrament only.
Weston:— Ergo, The sacrament is worthy greatest honour. Cranmer:—So it is. Judges:—Xet it be written. Crammer: -—Y pray you, let my answer be written likewise. I affirm, that the body of Christ is shewed forth unto us. It is our faith that seeth Christ. Weston: — Ostendo tibi, i.e. “I shew it to thee,” saith Chrysostom, not to thy faith. Cranmer:—He speaketh sacramentally. Weston:—Ergo, Chrysostom lieth. For he, speaking of shewing, saith, Zgo Chrysostomus ostendo; i. e. “1 Chrysostom do shew.” But he can shew nothing sacramentally.
Chedsey:—By force of argument we are brought to this point, that the body of Christ is proved to be on earth, not only sacramentally, but in very deed also, by this reason, that it is worthy highest honour. The reason is indissoluble.
Cranmer:—l never heard a more vain argument, and it is most vain: also it hath mine answer unto it.
Chedsey:— Will you affirm, that it is absurd which Chrysostom saith, that the body of Christ is touched?
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.
4. This argument, as I received it out of the Notary’s book, is not formal; but rather he should conclude in the third figure thus: Da- As Thomas touched the body of Christ, so we touch it in the sacrament: ti- Thomas touched the body of Christ corporally: si. Ergo, We touch the body of Christ corporally in the sacrament.
Cranmer:—l deny your argument. He touched not God, but him which was God. Neither is it sound doctrine to affirm, that God is touched.
Chedsey:—This is because of the union: so that God is said to be touched, when Christ, which is both God and man, is touched. Tertullian, De Carnis Resurrectione, saith: Videamus de propria christiani hominis forma, quanta huic substantie frivole et sordide apud Deum prerogativa sit. Etsi. sufficeret illi quod nulla omnino. anima salutem. posset. adipisci, nisi dum est in carne crediderit: adeo caro salutis cardo est, de qua cum anima Deo alligatur, ipsa est qua» efficit ut anima alligari possit; sed et caro abluitur, wt anima emaculetur; caro inungitur, ut anima consecretur; signatur, ut anima muniatur; caro manus impositione adumbratur, ut anima Spiritu. illuminetur; caro corpore et sanguine Christi vescitur, ut anima de Deo saginetur’.
That is to say:
Let us consider, as concerning the proper form of the christian man, what great prerogative this vain and foul substance of ours hath with God. Although it were sufficient to it, that no soul could ever get salvation, unless it believe while it is in the flesh: so much the flesh availeth to salvation, by the which flesh it cometh, that whereas the soul so is linked unto God, it is the said flesh that causeth the soul to be linked: yet the flesh moreover is washed, that the soul may be cleansed; the flesh is anointed, that the soul may be consecrated; the flesh is signed, that the soul may be defended; the flesh is shadowed by the imposition of hands, that the soul may be illuminated with the Spirit; the flesh doth eat the body and blood of Christ, that the soul may be fed of God.”
Whereupon I gather this argument:
The flesh eateth the body of Christ:
Ergo, The body of Christ is caten with the mouth.
^ Tertullian. De Resurrectione Carnis, cap. viii. p. 330. Ed. Paris. 1664.
Item Phocéus, 1 ad Cor. cap. xi. upon these words: Reus erit corporis et san- — — guinis’, &c. SAM
Ὁ ἔνοχος τοῦ σώματος καὶ τοῦ αἵματος, τοῦτο δηλοῖ, ὅτι καθάπερ παρέδωκε “μὲν αὐτὸν ὁ lovóas, παρῴνησαν εἰς αὐτὸν οἱ Ιουδαῖοι, οὕτως ἀτιμαζουσιν [αὐτὸν οἱ τὸ; πανάγιον αὐτοῦ σῶμα χερσὶν] ἀκαθάρτοις δεχόμενοι, ws Ἰουδαῖοι κρατοῦντες αὐτὸν τότε, καὶ καταράτῳ προσφέροντες στόματι διὰ δὲ τὸ εἰπεῖν πολλάκις, τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου, δηλοῖ, ὅτι [οὐκ ἄνθρωπος ψιλὸς ὁ θυόμενος, ἀλλ αὐτὸς ὁ ἸΚύριος; o ποιητὴς πάντων, ὡς δῆθεν διὰ τούτων ἐκφοβῶν αὐτούς: i.e. Quod ait, Reus corporis \ et sanguinis, istud declarat, quod sicuti Judas ipsum quidem tradidit, Judei. contu-. i meliose in ipsum insaniebant; sic ipsum inhonorant qui sanctissimum ipsius corpus: impuris manibus. suscipiunt, [e£] tanquam Juda ipsi tenent et execrabili ore reci- [ piunt. Quod crebro mentionem facit corporis et sanguinis Domini, manifestat, quod. Ὁ non sit simplex homo qui sacrificatur, sed ipse Dominus omnium. factor, tanquam pro hec quidem ipsos perterrefaciens. 1 That is to say:
“Whereas he saith, Is guilty of the body and blood, this he declareth, that like —— as Judas betrayed him, and the Jews were fierce and spiteful against him; so do they dishonour him, which receive his holy body with their impure hands, and as the Jews did hold him then, do now receive him with unpure mouths. And whereas he often ] maketh mention of the body and blood of the Lord, he declareth that it is not simply man that is sacrificed, but even the Lord himself, being the Maker of all things; —- hereby, as it were, making them afraid.”
Ergo, (as it is hereby gathered,) the body of Christ is touched with the hands. 1 y Cranmer:—Y ou vouch two authors against me upon sundry things. First, I must answer Tertullian, and then the other.
Chedsey:—They tend both to one meaning. E
Cranmer:—Unto Tertullian I answer, (because our disputation is wandering and: ’ uncertain,) that he calleth that the flesh which is the sacrament. For although God work all things in us invisibly, beyond man’s reach, yet they are so manifest, that —. they may be seen and perceived of every sense. Therefore he setteth forth baptism, unction, and last of all the supper of the Lord unto us, which he gave to signify his operation in us. The flesh liveth by the bread, but the soul is inwardly fed by: Chnst.: Weston ap to those words of Tertullian, Corpus vescitur, ut anima sagi- netur; i.e. “The body eateth, that the soul may be fed.”: Chedsey:—The flesh eateth the body of Christ, that the soul may be fed therewith. Weston:—Here you see two kinds of food, of the soul and of the body. A
Chedsey:—He saith, that not only the soul, but the flesh is also fed.
Cranmer:—The soul is fed with the body of Christ, the body with the sacrament.
Chedsey:—ls the soul fed with the body of Christ, and not with the sacrament? we Cranmer:—Read that which followeth, and you shall perceive, that by things external an operation internal is understand. Inwardly we eat Christ’s body, and. outwardly we eat the sacrament. So one thing is done outwardly, another inwardly: like as in baptism the external element, whereby the body is washed, is one; so the internal thing, whereby the soul is cleansed, is another.: Chedsey:—The soul is fed by that which the body eateth: But the soul is fed by the flesh of Christ: Ergo, The body eateth the flesh of Christ.
Cranmer:—We eat not one thing outwardly and inwardly: inwardly we eat: Christ’s body; outwardly we eat the sacrament. i Chedsey:—1 will repeat the argument. 1 of The flesh eateth Christ’s body, that the soul may be fed therewith: enin The soul is not fed with the sacrament, but with Christ’s body: 3 better Ergo, The flesh eateth the body of Christ. of νοὶ ἐν ες
[[ Photius apud (Ecumen. Tom. I. p. 532. Paris. 1631.] [? Not in Foxe, Ed. 1583.]]
Crammer:—The sacrament is one thing; the matter of the sacrament is another. Outwardly we receive the sacrament; inwardly we eat the body of Christ. Chedsey:—1 prove that we receive that outwardly wherewith the soul is fed. The soul is fed with the body of Christ: Ergo, We eat the body of Christ outwardly. “The flesh eateth Christ his body: Ergo, The soul is fed therewith.
Cranmer: —The flesh, I say, eateth the sacrament; it eateth not Christ’s body. For Tertullian speaketh of the sacrament; and the place hath not inde, “thereof,” but de Deo, “οἵ God.”
Chedsey:— What say ye to Photius saying? “They which receive the body with impure hands are guilty of the Lord’s blood, as Judas was.”
Weston:—That which followeth in Tertullian doth take away your shift, where as he saith, Non possunt ergo separari in mercede, quos opera conjungit; i.e. They cannot be separated in reward, whom one work joineth together.” But manducation is the work or labour: Ergo, &c. The form of this argument may be thus collected: Da- One work or labour joineth body and soul together: ri- Manducation is a work or labour: i. Ergo, One manducation joineth together both body and soul.
#% To the major of which argument thus it may be answered, j, A the body aud soul à, ἡ.: in the work of baptism, expounding the saying of Tertullian, Una opera conjungit, sed mon joined in the communion idem operandi modus. ^ Again, opera here in Tertullian may be Washed with water, taken for temptations and afflictions. body eateth the outward that the soul may be Cranmer:—Your authority I suppose, is taken out of the book De Resurrectione Carnis, i. e. “Of the Resurrection of the Flesh.” And the meaning thereof is this: Tertullian goeth about there to prove, that the flesh shall rise again, because it is joined together in one work with the soul. Through baptism in this world the body is washed, and the soul is washed: the body outwardly, the soul inwardly; “the work is one. In this work they are joined. And he speaketh of signs. Weston:—He speaketh of eating in a sign: Ergo, The reward is in a sign. Cranmer:—They are coupled in one work, namely, in the sacrament. Weston:—There are two works:.. Ergo, There are two rewards. If the work be in a figure; Ergo, ‘The reward is in a figure. Cranmer:—He speaketh not of two works. Two works are but one work. And yet he saith not, Quos una opera conjungit, i.e. “Whom one work joineth to- gether;” but opera, i.e. “a work:” as in baptism the soul and the body are joined in understanding. i
Weston:—The flesh and soul shall have one and the selfsame reward, because they have one work.
Cranmer:—Because they be joined together in. one work.
. Tresham:—Forasmuch as the reverend doctors here have impugned and. overthrown your assertion and your answers sufficiently, I will fall to another matter, not altogether impertinent to the purpose, and that in a few words, against a certain sequel of your opinion. The sequel is this: that between us and Christ there is no further conjunction, whiles we receive the eucharist, than a conjunction of the mind or a spiritual conjunction, whereby we are united and knit unto Christ through faith and love. As for the presence of Christ, concerning the substance, that you utterly deny. Whereupon in very deed you leave but a spiritual union and joining together of mind. Howbeit- you would seem to think otherwise by your subtle answers. But I will declare by manifest testimonies of the fathers, that this your sequel, which you account so sure, is far wide from the truth. And I will begin
with St Hilary, who is both an ancient and a learned author. For disputing against the Arians, octavo De T’rinitate, he saith, that this was their opinion, that the Father and the Son are conjoined only through unity of will. Whereupon Arius himself, when scripture was alleged against him, did (as you do now) elude the right meaning of it by his false interpretations. But the catholic church hath always believed, and ever maintained, that Christ is one with the Father in nature, and not by consent of will only. To the proof whereof when the catholics vouched this testimony of John, Pater et ego unum sumus, i.e. “The Father and I are one;” the Arians answered, that wnwm. sumus was to be understand by the assent of their wills and agreement of their minds, not by unity of their natures. Thus it happeneth now-adays, where men do doubt of the sacrament. But Hilary going on, and proving the natural conjunction between the Father and the Son « fortiori, questioneth with his adversaries after this manner: “I demand of them now, which will needs have the unity of will only between the Father and the Son, whether Christ be now in us truly by nature, or only by the agreement of wills? If” saith he, “the Word be incarnate in very deed, and we receive at the Lord’s table the Word made flesh, how then is he to be thought not to dwell in us naturally, who, being born man, hath both taken the nature of our flesh upon him, that is now inseparable, and hath also mingled the nature of his own flesh unto the nature of eternity under the sacrament of his flesh to be communicated unto us’?” Thus much hath Hilary. Whereupon I ask Of you this question: How Christ dwelleth now in us? according to faith, or according to mature? to Cranmer:—l say that Christ dwelleth verily in us carnally and naturally, for that he hath taken of the virgin our flesh upon him, and because he hath communicated his nature unto us. Tresham:—Bucer, Contra Abrincensem, referreth these words only to the euchaist, saying, ^ Christ doth exhibit all this unto us in his holy supper;” and according — to the holy fathers, saith he, “Christ liveth thereby in us, not only by faith and love, as absent, but naturally, corporally, and carnally.” Wherefore he is not absent, neither are we joined to Christ only by a spiritual union, as you suppose, but also by a corporal and carnal union.
Cranmer:—1 know that Master Bucer was a learned man: but your faith is^ in good case, which leaneth upon Bucer.
Tresham:—l do not bring Bucer as a patron of our faith, but because he is a man of your sort, and yet bringeth this place of Hilary for that union which we have by the sacrament, and confesseth that by it we are carnally united to Christ, whereas you think that we are joined by it only through faith and love.
Cranmer:—1 say that Christ was communicated unto us, not only by faith, but in very deed also, when he was born of the virgin. We have fellowship with Christ, when we are united in the unity of the church, when we are made flesh of his the flesh, and bones of his bones; and so we are united in the communion, in baptism, py and in faith. by T’resham:—l pray you, what fellowship have we with Christ, in that he is made man? Are not the Turks and Jews therein joined with him? for they are men as we are, and are joined with him in man’s nature, in that he was born of a woman. I speak now of a more near unity: we are made one with Christ by the communion in a perfect unity.
! Eos nunc qui inter Patrem et Filium vo- p.133. Ed. Basil. 1535.
[luntatis ingerunt unitatem, interrogo utrumne [3 Bucer. Script. Angl. p. 616. Ex quolocoet]
[per nature veritatem hodie Christus in nobis iis quz Dominus in Joan. vi. de manducatione car- —]
[sit, an per concordiam voluntatis? Si enim vere nis suz disseruit, sancti patres Hilarius, Chryso- o]
[Verbum caro factum est, et nos vere Verbum stomus, Cyrillus, et ceteri affirmarunt Dominum s]
[carnem cibo dominico sumimus, quomodo non na. Jesum in nobis habitare et vivere non jam per fidem j.]
[turaliter manere in nobis existimandus est, qui et solum et dilectionem, ceu absens, sed etiam natu- 3]
[naturam carnis nostra jam inseparabilem sibi homo raliter, carnaliter, et corporaliter, quia suam naturam]
[natus assumpsit, et naturam carnis suz ad naturam et carnem nobis communicat, suaque nos membra 1]
[zternitatis sub sacramento nobis communicandze esse efficit, idque omne nobis in sacra eucharistia 4]
[camis admiscuit?—Hilar. de Trinitate, Lib. vir. exhibet.] ]]
C€ranmer:—We are made so, I grant: but we are made so also by baptism; Wear and the unity in baptism is perfect, Christ by Tresham:—We are not made one by baptism in a perfect unity, as Hilary there non, so as speaketh, but by the communion, by which we are carnally made one, but not like- are y wise by baptism: wherefore you understand not Hilary. You shall hear his words, Objection which are these: “He had now. declared afore the sacrament of his perfect union, of Hilary saying, As the living Father sent me, so do I also live by the Father; and, He that eateth my flesh, shall also live through me.” And a little after that he writeth thus: This truly is the cause of our life, that we have Christ dwelling by his flesh in us that are fleshly, which also by him shall live in such sort as he liveth by his Father?” Wherefore of these words it is manifest, that we obtain this perfect unity by means of the sacrament, and that Christ by it is carnally united unto us.
Cranmer:—Nay, Hilary in that same place doth teach, that it is done by bap- Answerto tism: and that doctrine is not to be suffered in the church, which teacheth, that we χης f are not joined to Christ by baptism. Weston:—Repeat the argument. Cranmer:—Y ou. must first make an argument. T’resham:—1t is made already, but it shall be made again in this form: Da- As Christ liveth by his Father, so they that eat Christ’s flesh live by the same Argument. flesh: ti- But Christ liveth by the Father, not only by faith and love, but naturally: si. Ergo, We live, not through the eating of Christ’s flesh by faith and love only, but naturally. Cranmer:—W’e live by Christ, not only by faith and love, but eternally indeed. Tresham:—Nay, naturally. I prove it thus: The papists As Christ liveth by the Father, so live we by his flesh eaten of us; one word But Christ liveth not by his Father only by faith and love, but naturally: i i Therefore we do not live by eating of Christ’s flesh only by faith and love, as Fori ” you suppose, but naturally. natural body Cranmer:—The minor is not true. wete eate Tresham:—Yhis is the opinion of Arius, that Christ is united to his Father oto Y by conjunction of mind, and not naturally. bodies, the Cranmer:—1 say not so yet, neither do I think so. But I will tell you what i ἐλ I like not in your minor. You say, that Christ doth not live by his Father only AY ite by faith and love: but I say, that Christ liveth not at all by his faith. end Weston:—Mark and consider well this word “by faith,” lest any occasion of our} od cavilling be given. united in us Tresham:—Let that word “by faith” be omitted. Neither did I mean, that hmmora Christ liveth by his Father through faith. Yet the strength of the argument remain- rally should eth in force. For else Hilary doth not confute the Arians, except there be a greater nor die, conjunction between us and Christ, when he is eaten of us, than only a spiritual con- remamet junction. You do only grant an union. As for a carnal or natural union of the tat e nt substance of flesh, by which we are joined more than spiritually, you do not grant. body asi But our Lord Jesus give you a better mind, and shew you the light of his truth, bodily eating that you may return into the way of righteousness! of the sacra Weston:—W e came hither to dispute, and not to pray. pur bodys T’resham:—1s it not lawful to pray for them that err? soul, and se Weston:—It is not lawful yet. But proceed. ᾿.ὅ at length ui Tresham:—Again I reason thus: As Christ liveth by his Father, after the same cra unio manner do we live by the eating of his flesh: Saneeof But Christ liveth not by his Father only in unity of will, but naturally: unio ur —_— ΠρΠλλλΤτΤτΤτΤτθΘθΘθὃΡὃ’8— should Tem bodies never [8 Perfectze autem hujus unitatis sacramentum ergo vita nostra causa est, quod in nobis carnalibus corruption. superius jam docuerat, dicens: Sicut me misit manentem per carnem Christum habemus; victuris Theme vivens Pater, et ego vivo per Patrem, et qui man- nobis per eum ea conditione qua vivit ille per again reducat meam carnem, et ipse vivet per me.”.Hac Patrem.—Hilar. de Trinitate, Lib. vrrr. p. 134.] peated
ATION f Christ, Christ d
419. do not liv and: it Vd vo by dso dn bap of. For
d uni m
Ergo, w turally ^ my faith keth us harist, bu arts th 3
when aget He tism
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but his 18 eue ist. to the
pest te his Fat in the d, do eat the whole lved. e Hive ων 1 Crist, not ” not Sidi baptize thor do not be ndisso annerido ww ly: e. manhood, τ ΒΟΥ ταὶ Answer and can nt: same m ill;dbut nati rally. Ὁ but after p ston — strong he argume fter the f will, bu θα Christi z nds is the ther, a ity o love, but by ^ - his Father; his argu and by hi nly i faith a er w “He; which divine κα di eth by ther o by fa mann PM uerius Cr Jhrist liv is Fa: only same is words: as: A Ás err ofa th not κὰ i τοὶ d te hese be A: o, hood. lit 0 being s Christ Ee his fles namely, anner A he by sit flesh. m iri 1: m: lv. sp ul, Bu We θᾶ false same nst ἢ 1 e by in feeling the Erg d s a Father After the Ergo, Glas shall liv 1 things,” but For nA UID ut in t 18 ith e: ner »: “Father. mh I But by sait by m man. ike in a is Fat B the mys do ho Fem nm shall live d same o manner ify, « Heh: by his fot. dale y fish sia zin doth not xd Christ pup the Ys. hy. Afte doth n e liv his Υ is eate his ith nner rist, ü an w: 3 purenis” hat eth by ilary saith Same ma e by Ch Father, th rnally:: ally” for SE he liv that H “After the do we Bs by his lly and ete ke “natur f him. is u see i T SO erwise uraily: u take we oO ime yo land nali o Everett emis Nr d ipic b ake dee spec liveth natur lly,. of liveth dom lo ther re He h hrist tura 1 life ist li capable o in Weston resi ink or ded hath dear. je: for C i dhecsait;:
f 0 — C na rna.; hri. h m and ey Ergo, Ww We As Chris ἃ natar th: of natu th it, whe the sam eee er in re word: iru nie after And ἐ that Cranm. f natu o this. the ns tate, de ather, d SAM: Schi it toes be De. T. t by Ils F ture of the th his he n C k et na ve rally bylis t Weston I mea live by hih boo s he liv ing the hall we ha Fat m” or. i — We eig - and a cerni sha marly HE i, m is ἀραὶ PR nner, as pid $780 ES by Pd: hetefore by μων flesh the same sm Daeg his flesh: the 1 1 » a ea teries, the 4 b; ter her. ” EM 1 He eem shall iil fie af of his Fat ent: hall we ini a ” 1 the SS rw — We ha rgum er snam bu ally. S flesh Cr Christ he part r the s in unity d love, I nev Chri τς flesh of PE hai dpi de lly; but ith: bare flesh, f him ml his e his Feet only si ist naterally Hilary sai iy lit lly by 0 ton:— vet ive y, t hv C 1r hat un the Father, Wes ist live ot liv do no ive by ” rw i ing an: ty ge Pagher Chri th n flesh e liv f will. hea ics, feign r uni ἡ Dut for thy io As ist do his id, w ity o you, tics, f ou he it jo inity t Chri ting I said, in unity unto here le o to t; tr din Bu e. ea t. as her in rvel e the examp Son - ls 0, We I grant Fat ma becaus the the al com iot aM Ergo, f ith his eth a d; id use d by natur 1 Christ’s body nmer: th with Seem this en n, di n an f the 3 Chris in the Cra ist live se 1t s to the So d the So 9 m ty 0 ter- Ἢ estan tA hris Becau ited of u nd: to proprie d e 3 LU MA pua Er d RSS d no p ally an; ot wi Weston s are re the Fa being ur ion, ha; natura: ver: l1? r! ET will ἐ Y ode EN body n liveth by iilis t τὰ - so is Chri; that our fes ἃ 9 ith Go ly by obe ment of nt. Chr turally ad d Faun nature, an - ἢ im,; 1. soul, eateth ion by to ive by do say,. to u is, nulla pe ionis pr truly dv of unio wer e liv. r 1cate: itis,: mun Lib. ὩΣ Be m But id foro do T and Bits > commun s vdigions nensi ommum fim the the ally: the ” HUA he dc votuna et io Hilar. E live th of but bis com et Fi- prieta 135.] Ν the po natu ” will, a no Patrem trae iv pP. n
[ticipa ro- au tan ntes no]
[nA ra et t [ ia volun Tetici m lo, tanq Pina]
[ural p 1 Hac tatis ti entie uam. ntum]
[the pody ” sunt, qus n he T exemp tem obse]
[“Naturally lium vind iis τον ad Pa]
[expoun sd à Deum per Fili]
[EE nus]
made one with us carnally and corporally, because he took our nature of the virgin Ex exemplari Mary. And Hilary doth not say only that Christ is naturally in us, but that we Cranmeri also are naturally in him and in the Father; that is, that we are partakers of their “Naturally” nature, which is eternity, or everlastingness. For as the Word, receiving our nature, that is, ou did join it unto himself in unity of person, and did communicate unto that our na- participate ture the nature of his eternity; that like as he, being the everlasting Word of the and proper. Father, had everlasting life of the Father, even so he gave the same nature to his Ded flesh: likewise also did he communicate with us the same nature of eternity, which mota bly he and the Father have, and that we should be one with them, not only in will and love, but that we should be also partakers of the nature of everlasting life.
Weston:—Hilary, where he saith, “Christ communicated to us his nature,” meaneth that, not by his nativity, but by the sacrament.
Cranmer:—He hath communicated to us his flesh by his nativity.
Weston:—We have communicated to him our flesh when he was born. Then bad Cranmer:—Nay, he communicated to us his flesh when he was born, and that ful flesh. I will shew you out of Cyril upon this place, Et homo factus est.
Weston:— Ergo, Christ, being born, gave us his flesh. That is, made Crammer:—In his nativity he made us partakers of his flesh. of the proper Weston:— Write, sirs. nocency, Cranmer:—Y ea, write. of his body, Chedsey:—This place of Hilary is so dark, that you were compelled to falsify it in your book, because you could not draw it to confirm your purpose:
“If Christ have taken verily the flesh of our body, and the man that was D.Chedsey verily born of the virgin Mary is Christ, and also we do receive under the true mys- pite. tery the flesh of his body, by means whereof we shall be one, (for the Father is in De Trinitate. Christ, and. Christ in us,) how shall that be called the unity of will? when the natural property, brought to pass by the sacrament, is the sacrament of unity. We must not speak in the sense of man, or of the world, in matters concerning God; neither must we perversely wrest any strange or wicked sense out of the wholesome meaning of the holy scripture, through impudent and violent contention. Let us read those things that are written, and let us understand those things that we read, and then we shall perform the duty of perfect faith. For as touching that natural and true being of Christ in us, except we learn of him, we speak foolishly and ungodly that thing that we do speak. For he saith, My flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. As touching the verity of his flesh and blood, there is left no place of doubt: for now, both by the testimony of the.Lord, and also by our faith, it is verily flesh, and verily blood”
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