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
with the wine. For the natural cause wherefore two bodies
cannot be together in one place (as the philosophers say) is 1
their accidents, their bigness, and thickness, and not their substances. And then by the very order of nature it repugneth more, that the body of Christ should be present with the accidents of bread, and his blood with the accidents of wine
than with the substances either of bread
or wine. This shall suffice for the
admonition to the reader, joining -
thereto the preface in my
first book, which is this:
[Prefixed to the original edition of the Defence of the True and Catholick Doctrine M of the Sacrament,” 1550.] — Own Saviour Christ Jesus, according to the will of his eternal Father, when the 4 time thereto was fully accomplished, taking our nature upon him, came into this ᾿ world from the high throne of his Father, to declare unto miserable sinners good — news, to heal them that were sick, to make the blind to see, the deaf to hear,: and the dumb to speak, to set prisoners at liberty, to shew that the time of grace. and mercy was come, to give light to them that were in darkness and in the — shadow of death, and to preach and give pardon and full remission of sin to all his elected. And to perform the same he made a sacrifice and oblation of his own — body upon the cross, which was a full redemption, satisfaction, and propitiation for the sins of the whole world. And to commend this his sacrifice unto all his faithful D people, and to confirm their faith and hope of eternal salvation in the same, he 1 hath ordained a perpetual memory of his said sacrifice, daily to be used in the - ehurch to his perpetual laud and praise, and to our singular comfort and consolation; that is to say, the celebration of his holy supper, wherein he doth not cease to give himself, with all his benefits, to all those that duly receive the same - supper according to his blessed ordinance. But the Romish antichrist, to deface — this great benefit of Christ, hath that his sacrifice upon the cross is ποὺ sufficient hereunto, without any other sacrifice devised by him, and made by the priest, or — else without indulgences, beads, pardons, pilgrimages, and such other pelfray, to ΕἾ supply Christ’s imperfection: and that christian people cannot apply to themselves — the benefits of Christ’s passion, but that the same is in the distribution of the — bishop of Rome; or else that by Christ we have no full remission, but be delivered only from sin, and yet remaineth temporal pain in purgatory due for the same, to be remitted after this life by the Romish antichrist and his ministers, who take 1 E pon them to do for us that thing, which Christ either would not or could not — do. O heinous blasphemy and most detestable injury against Christ! O wicked abomination in the temple of God! O pride intolerable of antichrist, and most manifest token of the son of perdition, extolling himself above God, and with Lucifer —exalüng his seat and power above the throne of God! For he that taketh upon him to supply that thing which he pretendeth to be unperfect in Christ, must needs make himself above Christ, and so very antichrist. For what is this else, but to be against Christ, and to bring him in contempt, as one that either for ἃ k of charity would not, or for lack of power he could not, with all his blood- hed ding and death, clearly deliver his faithful, and give them full remission of their ^s ns, but that the full perfection thereof must be had at the hands of antichrist A f Rome and his ministers? What man of knowledge and zeal to God’s honour The Lam with dry eyes see this injury to Christ, and look upon the estate of religion Betihtinvy ought in by the papists, perceiving the true sense of God’s words subverted by I ise glosses of man’s devising, the true christian religion turned into certain hypo-
[3 1 [’ hath taught. Ed. 1551.] [^ another, 1531.]]
critical and superstitious sects, the people praying with their mouths, and hearing with their ears, they wist not what, and so ignorant in God’s word, that they could not discern the hypocrisy and superstition from true and sincere religion? This was — of late years the face of religion within this realm of England, and yet remaineth in divers realms. But thanks be to Almighty God and to the king’s majesty, with his father, a prince of most famous memory! the superstitious sects of monks and friars, that were in this realm, be clean taken away; the scripture is restored unto the proper and true understanding; the people may daily read and hear God’s heavenly word, and pray in their own language which they understand, so that their hearts and mouths may go together, and be none of those people whom Christ complained, — saying: “These people honour me with their lips, but their hearts be far from me.” Thanks be to God! many corrupt weeds be plucked up, which were wont to rot the flock of Christ, and to let the growing of the Lord’s harvest.
But what availeth it to take away beads, pardons, pilgrimages, and such other like popery, so long as two chief roots remain unpulled up? whereof, so long as they remain, will spring again all former impediments of the Lord’s harvest, and corruption of his flock. The rest is but branches and leaves, the cutting away whereof is but like topping and lopping of a tree, or cutting down of weeds, leaving the body standing: and the roots in the ground; but the very body of the tree, or rather the roots of the weeds, is the popish doctrine of transubstantiation, of the real presence of Christs flesh and blood in the sacrament of the altar (as they call it), and of the sacrifice and oblation of Christ made by the priest, for the salvation of the quick and the dead. Which roots if they be suffered to grow in the Lord’s vineyard, they will overspread all the ground again with the old errors and superstitions. These injuries to Christ mov- be so intolerable, that no christian heart can willingly bear them. Wherefore, seeing ^ that many have set to their hands, and whetted their tools, to pluck up the weeds, and to cut down the tree of error, I, not knowing otherwise how to excuse myself at the last day, have in this book set to my hand and axe with the rest, to cut down this tree, and to pluck up the weeds and plants by the roots, which our hea-. venly Father never planted, but were grafted and sown in his vineyard by his adver- — sary the devil, and antichrist his minister. The Lord grant, that this my travail and — labour in his vineyard be not in vain, but that Jt may prosper and bring forth good i fruits to his honour and glory! For when I see his vineyard overgrown with thorns, » brambles and weeds, I know that everlasting woe appertaineth unto me, if I hold. my peace, and put not to my hands and tongue to labour in purging his vineyard. — God I take to witness, who seeth the hearts of all men thoroughly unto the bottom, E that I take this labour for none other consideration, but for the glory of his name,. and the discharge of my duty, and the zeal that I bear toward the flock of Chhrist. a I know in what office God hath placed me, and to what purpose; that is to say, al to set forth his word truly unto his people, to the uttermost of my power, without pl respect of person, or regard of thing in the world, but of him alone. I know what ἡ account I shall make to him hereof at the last day, when every man shall answer ” for his vocation, and receive for the same good or ill, according as he hath done. I - know how antichrist hath obscured the glory of God, and the true knowledge of his 1 word, overcasting the same with mists and clouds of error and ignorance through ἢ false glosses and interpretations. It pitieth me to see the simple and hungry flock ἢ of Christ led into corrupt pastures, to be carried blindfold they know not whither, and ΕἾ to be fed with poison in the stead of wholesome meats. And moved by the duty, i
[[’ of whom, 1551.] J]
office, and place, whereunto it hath pleased God to call me, I give warning in “name unto all that profess Christ, that they flee far from Babylon, if they will their souls, and to beware of that great harlot, that is to say, the pestiferous. Rome, that she make you not drunk with her pleasant wine. Trust not her - promises, nor banquet not with her; for instead of wine she will give you sour. and for meat she will feed you with rank poison. But come to our Redeemer Saviour Christ, who refresheth all that truly come unto him, be their anguish. heaviness never so great. Give credit unto him, in whose mouth was never. guile nor untruth. By him you shall be clearly delivered from all your diseases, P him you shall have full remission a pena et a culpa. He it is that feedeth i continually all that belong unto him, with his own flesh that hanged upon p the cross, and giveth them drink of the blood flowing out of his own: Lo side, and maketh to spring within them water that floweth unto x everlasting life. Listen not to the false incantations, sweet whisperings, and crafty juggling of the subtle papists,
wherewith they have this many years deluded and
bewitched the world; but hearken to Christi give ear unto his words, which lead you 1 the right way unto everlasting life, T there with him to live ever as v heirs of his kingdom.
It is the spirit that giveth life, the flesh profiteth nothing
[2 [‘jugglings 1551] 6, [^ shall lead, 1551.]]
S RU RE RE Pues b des νῶν ed osi DU de 519 aa erontiaq: sf. ona, Scot qal qoid, big, dir ἔν oco fe ΒΒ NN B Sat il JOR, jon deb n lili: dreads MR Wo edad To: dt ve ih e S k pee ἡ d de e. ἐν ” ds «i FA ” Riz ” Tz ek Bn v iecur “hào P ER ehm MES mu VEN M Tart aga Hr Yr P Te s ἘΝ ΓΝ va baie τον. cod dew don Nope Wg S το: Dus c ois deugan wel ab πὰ σῆς sei EE bsc Ha lerne odor. id ON lad RON ER wm exse abi aut; desi, we, Rare odis filial st c daos civem ites E en Lo ua RE el ae ἈΦΗ͂Ι s à rh ὁ πὰ γιὰ LOS. es ud Y r - rg - 1 x gl 1 [ON mA f i LN EN LN Wh a” y Tot, Quem tibi Cranmerus scripserat ante rogos. E Hic docta sanctam tractat ratione synaxin, s Insistens, Patres quas docuere, viis. o Hie, Gardnere, tuas phaleratas detegit artes, ΕΝ Detrahit et larvam, save tyranne, tuam: E i Atque tuo ipsius jugulum transverberat ense, EC. Ut jaceas veluti sensibus absque fera. EN - τ ] n
Denique rixosis hic obstruit ora Papistis, E. Rixandi posset si tamen esse modus. A Solvitur in cineres corpus, mens scandit ad astra; M Fama superstes erit tempus in omne memor. ne [ These verses are only in the edition of 1530. ] ^ ες
← 1. Life, State, and Story of Thomas Cranmer · Contents · 3. Book I. Of the Sacrament, Part 1 →