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 ...

¶Concessa.

ON what part thou Reader, seest craft, slyght, shift, obliquitie, or in a∣ny one poynt an open manifestly, there thou mayst consider what so∣euer pretence be made of truth, yet the victory of truth, not to be there in∣tended, pag. 12. lin. 19.

When Christ had taught of the eatyng of him selfe being the bread des∣cended from heauen declaryng that eatyng to signifie beleuyng then hee entred to speake of the geuyng of his flesh to be eaten, pag. 27. lin. 7.

Christ must be spiritually in a man before he receiue the sacrament, or he can not receiue the sacrament worthely, pag. 48. lin. 46. and, pag. 140. lin. vltima, and, pag. 172. lin. 28. and, 181. lin. 28.

How Christ is present, pag. 61. lin. 10. and, pag. 71. lin. 41. and, pag. 90. lin. 44. pag. 57. lin. 17. and, pag. 197. lin. 30.

By fayth we know onely the beyng present of Christes most precious body, not the maner therof, pag. 61. lin. 43.

What we speake of Christes body, we must vnderstand a true body, which hath both forme and quantitie, pag. 71. lin. 34.

Although Christes body haue all those truth of forme and quantitie, yet it is not present after the maner of quantitie, pag. 71. lin. 37.

For the worthy receiuing of Christ we must come endued with Christ, and clothed with him seemely in that garment, pag. 92. lin. 31.

Really, that is to say, verely, truly and in deede, not in phantasie or ima∣gination, pag. 140. lin. 21.

All the old prayers and ceremonies sounde as the people did commu∣nicate with the Priest, pag. 145. lin. 9.

Really and sensibly the old Authors in syllables vsed not, for somuch as I haue read, but corporally & naturally they vsed speakyng of this sacra∣ment, pag. 155. lin. 13.

Christ may be called sensibly present, pag. 155. lin. 26. &, pag. 159. lin. 10.

By fayth Christ dwelleth in vs spiritually, pag. 158. lin. 16.

Our perfect vnitie with Christ is to haue his fleshe in vs and to haue Christ bodily and naturally dwellyng in vs by his manhode,* 1.1 pag. 166. lin. 30. &c. and, pag. 17. lin. 34.

Euill men eate the body of Christ, but sacramentally and not spiritual∣ly, pag. 222. lin. 47.

Christes flesh in the sacrament is geuen vs to eate spiritually, and ther∣fore there may be no such imaginations to eate Christes body carnally af∣ter the maner hee walked here, nor drinke his bloud as it was shed vpon

the Crosse, but spiritually vnderstanded it giueth lyfe, pag. 241. lin. 18.

To eate onely in faith is specially to remember Christes flesh as it was visibly Crucified, pag. 243. lin. 28.

* 1.2We eate not Christ as he sitteth in heauen reignyng, pag. 243. lin. 32.

The word Transubstantiation was first spoken of by publique autho∣ritie in a generall Counsell, where the Byshop of Rome was present, pag. 250. lin. 28.

The word (Nature) signifieth both the substaunce and also propertie of the nature, pag. 291. lin. 27.

* 1.3The sensible thyng after the capacitie of common vnderstandyng is called substaunce but the inward nature in learnyng is properly called sub∣staunce, pag. 338. lin. 31.

* 1.4In common bread the substaunce is not broken at all. pag. 257. lin. 32.

The Catholicke doctrine teacheth not the dayly sacrifice of Christes most precious body and bloud, to be an iteration of the once perfected sa∣crifice on the crosse, but a sacrifice that representeth the sacrifice and shew∣eth it also before the faythfull eyes. pag. 386. lin. 20.

The effect of the offeryng on the Crosse is geuen and dispensed in the Sacrament of Baptisme. pag. 386. lin. 30.

By vertue of the same offeryng on the Crosse such as fall be releued in the sacrament of penaunce. pag. ead. lin. 16.

The dayly sacrifice of the Churche is also propitiatory but not in that degree of propitiation, as for redēption, regeneration or remission of dead∣ly sinne (which was once purchased and by force thereof is in the Sacra∣mentes ministred) but for the increase of Gods fauour, the mitigation of Gods displeasure prouoked by our infirmities, the subduyng of temptati∣ons and the perfection of vertue in vs. pag. 387. lin. 15. &c.

All good workes, good thoughtes and good meditations may be cal∣led sacrifices, & sacrifices propitiatory also, for asmuch as in their degree, God accepteth and taketh them through the effect and strength of the ve∣ry sacrifice of Christes death. pag. ead. lin. 19. &c.

To call the dayly offeryng a sacrifice satisfactory must haue an vnder∣standyng that signifieth not the action of the Priest, but the presence of Christs most precious body and bloud, the very sacrifice of the world once perfectly offered beyng propitiatory and satisfactory, for all the worlde. pag. eadem. lin. 43. &c.

Or els the word satisfactory must haue a signification and meanyng that declareth the acception of the thyng done, and not the propre counter∣uaile of the action. For otherwise the dayly sacrifice in respect of the ac∣tion of the Priest can not be called satisfactory, and it is a worde in deede that soundeth not well so placed although it might be saued by a significa∣tion. pag. eadem. lin. 46. &c.

I thinke this speach to be frequēted that the onely immolatiō of Christ in him selfe vpon the aultar of the Crosse, is the very satisfactory, sacrifice for the reconciliation of mankynd to the fauour of God. pag. ead. lin. 50.

I haue not read the dayly sacrifice of Christes most precious body to be called a sacrifice satisfactory. pag, eadem. lin. 52.

But this speach hath in deede bene vsed, that the Priest should sing sa∣tisfactory, which they vnderstode of the satisfaction of the Priestes duety

to attend the prayer he was required to make. Ibid. lin. 53.

In the sacrifice of the Church Christes death is not iterated but a me∣mory dayly renewed of that death, so as Christes offeryng on the Crosse once done and consumate is now onely remembred. pag. 391. lin. 5.

The same body is offered dayly on the aultar that was once offered vp∣on the Crosse, but the same maner of offeryng is not dayly that was on the aultar of the Crosse. For the dayly offeryng is without bloudshedyng and is termed so, to signifie that bloudshedyng once done to be sufficient. pag. eadem. lin. 8. &c.

Notes

• * 1.1

  Falsa.
• * 1.2

  Falsum.
• * 1.3

  Falsum.
• * 1.4

  Falsum.