A19563:2053
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.
But all those Authors be answered unto in this one sentence, that they called it not a sacrifice for sin, because that it taketh away our sin, (which is taken away only by the death of Christ) but because the holy Communion was ordained of Christ, to put us in remembrance of the sacrifice made by him upon the cross, for that cause it beareth the name of that sacrifice, as S. Augustin declareth plainly in his Epistle ad Bonifacium, 1before rehearsed in this book pag. 141. And in his book De fide ad Petrum Diaconū, And in his book De Civitate Dei, he sayth, That which men call a sacrifice, is a sign or representation of the true sacrifice. And the Master of the Sentence (of whom all the School Authors take their occasion to write) judged truly in this point,2 saying: That which is offered and consecrated of the priest, Is called a sacrifice and oblation, because it is a memory and representation of the true Sacrifice and holy oblation, made in the altar of the Cross. And S. John Chrysostom, after he hath said that Christ is our Bishop,3 which offered that Sacrifice that made us clean, and that we offer the same now, least any man might be deceived by his manner of speaking, he openeth his meaning more plainly, saying: That which we do, is done for a remembrance of that which was done by Christ: For Christ saith: Do this in remembrance of me: Also Chrysostom declaring at length, that the priests of the old law offered ever new Sacrifices, and changed them from time to time, and that Christian people do not so, but offer ever one Sacrifice of Christ: yet by and by (least some might be offended with this speech) he maketh as it were a correction of his words, saying: But rather we make a remembrance of Christs sacrifice." As though he should say: Although in a certain kind of speech we may ⟨p. 378⟩say that every day we make a sacrifice of Christ, yet in very deed, to speak properly, we make no sacrifice of him, but only a commemoration and remembrance of that sacrifice, which he alone made, and never none but he. Nor Christ never gave this honour to any creature, that he should make a sacrifice of him, nor did not ordain the Sacrament of his holy Supper, to the intent that either the priest or the people should sacrifice Christ again, or that the priests should make a sacrifice of him for the people: