A19563:1400
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 consider the place of S. Augustine diligently, and then it shall evidently appear, that he meant not of the eating of Christs body, but of the Sacrament thereof. For the intent of S. Augustine there, is to prove that good things avail not to such persons as do evil use them, and that many things which of them selves be good, and be good to some, yet to other some they be not good. As that light is good for whole eyes, and hurteth sore eyes: that meat which is good for some, is evil for other some: One medicine healeth some, and maketh other sick. One harness doth arm one, and combreth another: one coat is meet for one, and to straight for an other. And after other examples, at the last S. Augustine showeth the same to be true in the Sacraments both of Baptism and the Lords body, which he saith do profit only them, that receive the same worthily.
But consider the place of S. Augustine diligently, and then it shall euidently appeare, that he ment not of the eating of Christes body, but of the Sacrament therof. For the intēt of S. Augustine there, is to proue that good thinges auayle not to such persons as do euill vse them, and that many thinges which of them selues be good, and be good to some, yet to other some they be not good. As that light is good for whole eyes, and hurteth sore eyes: that meate which is good for some, is euill for other some: One medecine healeth some, and maketh other sicke. One harnes doth arme one, and combreth another: one coate is meete for one, and to straight for an other. And after other examples, at the last S. Augustine sheweth the same to be true in the Sacramētes both of Baptisme and the Lordes body, which he sayth do profite onely them, that receaue the same worthely.
And the words of S. Paul which S. Augustine citeth, do speak of the Sacramental bread and cup, and not of the body and blood. And yet S. Augustine called the bread and the cup, the flesh and blood, not that they be so in deed, but that they signify, as he saith in an other place contra Maximinum.
And the wordes of S. Paule which S. Augustine citeth, do speake of the Sacramentall bread and cup, and not of the body and bloud. And yet S. Augustine called the bread and the cup, the flesh and bloud, not that they be so in deed, but that they signifie, as he sayth in an other place cōtra Maximinum.