A19563:1856
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.
And that this is the mind of S. Cyprian, is evident aswell by the words that go before, as by the words following, the sentence by you alleged. For a little before Cyprian writeth thus. There is given to us the food of immortal life differing from common meats, which retaineth the form of corporal substance, and yet proveth Gods power to be present by invisible effect. And again after he saith, This common bread after it is changed into flesh and blood, procureth life and increase to our bodies. And therefore the weakness of our faith, being holped by the customable effect of things is taught by a sensible argument, that in ⟨p. 334⟩the invisible sacraments is the effect of everlasting life, and that we be made one by a Transition or change, not so much corporal as spiritual. For he is made both bread, flesh and blood, meat, substance, and life, to his church (which he calleth his body) making it to be partaker of him. Note well these words (good reader) and thou shalt well perceive, that Cyprian speaketh not of the bread kept and reserved, but as it is a spiritual nourishment received in the Lords supper, and as it is fruitfully broken and eaten in the remembrance of Christs death, and to them that so eat it, Cyprian calleth it the food of immortal life. And therefore when he saith that in the invisible sacrament is the effect of everlasting life, he understandeth of them that worthily receive the sacrament: for to the bread and wine pertaineth not eternal life. Nevertheless the visible sacrament teacheth us, that by a spiritual change we be united to Christs flesh and blood, (who is the meat and sustenance of his church) and that we be made partakers of the life everlasting by the power of God, who by his effectual working is present with us, and worketh with his Sacraments.
And that this is the mynd of S. Ciprian, is euident aswell by the wordes that go before, as by the wordes following, the sentence by you alleadged. For a little before Ciprian writeth thus. There is geuen to vs the foode of immortall life differing from common meates, which reteineth the forme of corporall substance, and yet proueth Gods power to be present by inuisible effect. And agayne after he sayth, This common bread after it is changed into flesh and bloud, procureth life and increase to our bodyes. And therfore the weakenes of our fayth, being holped by the customable effect of thinges is taught by a sensible argument, that in ⟨p. 334⟩