Regie Matestatis
A A PREFACE TO THE READER. i]. [Prefixed to the edition of 1551.7] J I mink it good, gentle reader, here in the beginning, to admonish thee of certain words & and kinds of speeches, which I do use sometimes in this mine answer to the late i bishop of Winchester book, lest in mistaking thou do as it were stumble at 1 First, this word “sacrament” I do sometimes use (as it is many times taken among ἡ: writers and holy doctors) for the sacramental bread, water, or wine; as when they say, that sacramentum, est sacro rei signum, “a sacrament is the sign of an holy — thing” But where I use to speak sometimes (as the old authors do) that Christ is D in the sacraments, I mean the same as they did understand the matter; that is to y p say, not of Christ’s carnal presence in the outward sacrament, but sometimes of his: - sacramental presence. And sometime by this word “sacrament” I mean the whole 3 ministration and receiving of the sacraments, either of baptism, or of the Lord’s 3 supper: and so the old writers many times do say, that Christ and the Holy — Ghost be present in the sacraments; not meaning by that manner of speech, that - Christ and the Holy Ghost be present in the water, bread, or wine, (which be only the outward. visible sacraments,) but that in the due ministration of the sacra- ~ ments according to Christ’s ordinance and institution, Christ and his holy Spirit be d truly and indeed present by their mighty and sanctifying power, virtue, and grace, in all them that worthily receive the same. —. Moreover, when I say and repeat many times in my book, that the body of 3 Christ is present in them that worthily receive the sacrament; lest any man should! mistake my words, and think that I mean, that although Christ be not corporally in the outward visible signs, yet he is corporally in the persons that duly receive, them, this is to advertise the reader, that I mean no such thing; but my meaning is that the force, the grace, the virtue and benefit of Christs body that was crucified for us, and of his blood that was shed for us, be really and effectually present with all them that duly receive the sacraments: but all this I understand of his spiritual presence, of the which he saith, “I will be with you until the world’s end;” and, wheresoever two or three be gathered together in my name, there am I in the midst of them;” and, “he that eateth my flesh and drinketh my blood, dwelleth in me, and I in him.” Nor no more truly is he corporally or really present Π the due ministration of the Lord’s supper, than he is in the due ministration of baptism; [that is to say, in both spiritually by grace. And wheresover in the scripture it is said that Christ, God, or the Holy Ghost is in any man, the same is understood spiritually by grace.]’
1. The third thing to admonish the reader of is this, that when I name Doctor Stephen Gardiner bishop of Winchester, I mean not that he is so now; but foras-
[j r [N.B.— Wherever the asterisk is placed in the bishoprick Feb. 14, 1550.; (Strype. Memorials of]
[“margin, it is to signify that the side-note only Cranmer, Vol. r. p. 322. Oxford ed. 1840.) but]
[occurs in the edition of 1580. The figures in the the positive deprivation did not take place till April margin denote the paging of the edition of 1580.] 18, in the same year.—(Burnet. His. of Reforma- [’ This passage is only found in the edition of tion, Vol. rr. p. 340. Oxford ed. 1829.) The 080. sentence itself is preserved in Foxe’s Acts and]
[h t is Gardiner had been virtually deprived of his Monuments, Vol. it. pp. 738, 9, ed. 106}]
much as he was bishop of Winchester at the time when he wrote his book against me, therefore I answer his book as written by the bishop of Winchester, which else needed greatly none answer for any great learning or substance of matter that is in it. pre- The last admonition to the reader is this, where the said late bishop thinketh d that he hath sufficiently proved transubstantiation, (that is to say, that the subStance of bread and wine cannot be in the sacrament, if the body and blood of — Christ were there, because two bodies cannot be together in one place,) although the truth be, that in the sacrament of Christs body there is corporal but the substance of bread only, and in the sacrament of the blood the substance of wine only, yet how far he is deceived, and doth vary from the doctrine of other papists, and also from the principles of philosophy (which he taketh for the foundation of his doctrine in this point), the reader hereby may easily perceive. For if we speak of God’s power, the papists affirm, that by God’s power two bodies may be together in one place, and then why may not Christ’s blood be with the wine in the cup, and his flesh in the same place where the substance of the bread is? And if we consider the cause wherefore two bodies cannot be together in
one place by the rules of nature, it shall evidently appear, that the body
of Christ may rather be in one place with the substance of the —
bread, than with the accidents thereof, and so likewise his blood