A19563:1790
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.
IF that which you have said to Gelasius be well considered and conferred with this in Theodorete, it seemeth by your process in both, that you know not what confusion of natures is.1 And then your ignorance therein: must needs declare that you be utterly ignorant of all their whole discourse, which tendeth only to prove that the two natures in Christ, his divinity and his humanity be not confounded. And for ignorance of confusion, you confound all together. Gelasius and Theodorete prove, that the two natures in Christ be not confounded, because they remain §2both in their own substances and properties, so that the remaining declareth no confusion, which should be confounded if they remained not. If a drop of milk be put into a pot of wine, by and by it looseth the first nature and substance, and is confounded with the nature and substance of wine. And if wine and milk be put together in equal quantity, then both be confounded, because neither remaineth, neither perfect wine with his substance & natural proprieties, nor perfect milk, with the substance & proprieties of milk, but a confusion, an humble jumble or hotch potch, a posset or syllabub is made of them both together, like as in mans body, the four elements be confounded, to the constitution of the same, not one of the elements remaining in his proper substance, form & pure natural qualities.
IF that which you haue sayd to Gelasius be well considered and conferred with this in Theodorete, it seemeth by your processe in both, that you know not what confusion of natures is.1 And then your ignorance therin: must needes declare that you be vtterly ignorant of all their whole discours, which tendeth onely to proue that the two natures in Christ, his diuinity and his humanity be not confounded. And for ignorance of confusion, you confounde all togither. Gelasius and Theodorete proue, that the two natures in Christ be not confounded, bicause they remayne §2both in their owne substances and properties, so that the remayning declareth no confusion, which should be confounded if they remayned not. If a droppe of milke be put into a pot of wine, by and by it looseth the first nature and substance, and is confounded with the nature and substance of wine. And if wine and milke be put togither in equale quantity, then both be confounded, bicause neyther remayneth, neyther perfect wine with his substāce & natural proprieties, nor perfect milke, with the substance & proprieties of milke, but a cōfusion, an humble iomble or hotch potch, a posset or sillabub is made of thē both togither, like as in mans body, the foure elemēts be cōfoūded, to ye cōstitutiō of ye same, not one of ye elemēts remayning in his proper substāce, forme & pure naturall qualities.