A19563:1768
An answerAn aunsvvere
An answer by the Reverend Father in God Thomas Archbishop of Canterbury, primate of all England and metropolitan, unto a crafty and sophistical cavillation, devised by Stephen Gardiner Doctor of Law, late Bishop of Winchester against the true and godly doctrine of the most holy sacrament, of the body and blood of our saviour Jesus Christ Wherein is also, as occasion serveth, answered such places of the book of Doct. Richard Smith, as may seem any thing worthy the answering. Here is also the true copy of the book written, and in open court delivered, by D. Stephen Gardiner ...An aunsvvere by the Reuerend Father in God Thomas Archbyshop of Canterbury, primate of all England and metropolitane, vnto a craftie and sophisticall cauillation, deuised by Stephen Gardiner Doctour of Law, late Byshop of Winchester agaynst the true and godly doctrine of the most holy sacrament, of the body and bloud of our sauiour Iesu Christ Wherein is also, as occasion serueth, aunswered such places of the booke of Doct. Richard Smith, as may seeme any thyng worthy the aunsweryng. Here is also the true copy of the booke written, and in open court deliuered, by D. Stephen Gardiner ...
London: printed by John Daye, 1580London: printed by Iohn Daye, 1580
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And Gelasius bringeth not this Image and similitude to that purpose §10that you would draw it, that is to say, to express the manner of Christs presence in the Sacrament, but to express the manner of two natures in Christ, that they both so remain, that neither is corrupted or transubstantiated, no more then the bread and wine be in the Sacrament. And by this all men may see, that Gelasius hath fastened his teeth so surely, that you can not so lightly cast him of with a shake of your chain. And if he meant to express the manner of Christs presence in the Sacrament (as you feign he doth) that the manner is only by faith (whereof he speaketh not one word) yet are you nothing at liberty thereby, but held much more faster, than you were before. For Gelasius speaketh of the action of the mystery, & Christs flesh and blood be present in the action of the mystery only by faith, therefore can they not be present in the bread or wine reserved, which have no faith at all. And presence by faith only requireth no real, material, and and corporal presence.1 For by faith is Christ present in Baptism, and by faith Abraham saw him, & the holy Fathers did eat his flesh and drink his blood, before he was borne. And Christ humbling him self to take upon him our mortal nature,2 hath exalted us to the nature of his deity, making us to reign with him in his immortal glory, as it were Gods. And this (saith Gelasius) God worketh in us by his Sacramentes per quae divinae efficimur consortes naturae, & tamen esse non desinit substantia vel natura panis & vini, that is to say, by the Sacrament of Christs body and blood we be associate unto the divine nature, and yet ceaseth not the substance or nature of bread and wine to be. So that the Sacrament not being altered in substance, we be altered and go into the divine nature or substance (as Gelasius termeth it,) being made partakers of Gods eternity.
And Gelasius bringeth not this Image and similitude to that purpose §10that you would draw it, that is to say, to expresse the maner of Christs presēce in the Sacramēt, but to expresse the maner of two natures in Christ, that they both so remaine, that neither is corrupted or transubstantiated, no more then the bread and wine be in the Sacrament. And by this all men may see, that Gelasius hath fastened his teeth so surely, that you can not so lightly cast him of with a shake of your chayne. And if he ment to expresse the maner of Christes presence in the Sacrament (as you fayne he doth) that the maner is onely by fayth (wherof he speaketh not one word) yet are you nothyng at libertie thereby, but held much more faster, thē you were before. For Gelasius speaketh of the action of the mystery, & Christes flesh and bloud be present in the action of the mystery onely by fayth, therfore can they not be present in the bread or wine reserued, which haue no fayth at all. And presence by fayth onely requireth no reall, materiall, and and corporall presence.