A19571:145
A Defence of the True and Catholic Doctrine of the Sacrament
A defence of the true and catholic doctrine of the sacrament of the body and blood of our saviour Christ with a confutation of sundry errors concerning the same, grounded and stablished upon God's holy word, [and] approved by the consent of the most ancient doctors of the Church. Made by the most reverend father in God Thomas Archbishop of Canterbury, primate of all England and Metropolitan.A defence of the true and catholike doctrine of the sacrament of the body and bloud of our sauiour Christ with a confutacion of sundry errors concernyng the same, grounded and stablished vpon Goddes holy woorde, [and] approued by ye consent of the moste auncient doctors of the Churche. Made by the moste reuerende father in God Thomas Archebyshop of Canterbury, primate of all Englande and Metropolitane.
Imprinted at London : In Poules churcheyarde, at the sign of the Brazen serpent, by Reginald Wolfe. Cum privilegio ad imprimendum solum, Anno Domini. M.D.L. 1550Imprinted at London : In Poules churcheyarde, at the signe of the Brasen serpent, by Reginald Wolfe. Cum priuilegio ad imprimendum solum, Anno Domini. M.D.L. 1550
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 for a plain declaration hereof, the old ancient authors give two examples, one is of man, which is made of two parts, of a soul and of a body, and each of these two parts remain in man at one time. So that when the soul, by the almighty power of God, is put in to the body, neither the body nor soul perisheth thereby, but thereof is made a perfect man, having a perfect soul and a perfect body, remaining in him both at one time. The other example, which the old authors bring in for this purpose, is of the holy supper of our Lord, which consisteth (say they) of two parts, of the sacrament or visible element of bread & wine, and of the body and blood of Christ. And as in them that duly receive the sacrament, the very natures of bread and wine cease not to be there, but ⟨p. 28⟩remain there still, and be eaten corporally, as the body and blood of Christ be eaten spiritually: so likewise doth the divine nature of Christ remain still with his humanity.
And for a playne declaracion hereof, the olde auncient authors geue two examples, one is of man, whiche is made of two partes, of a soule and of a body, and eche of these two partes remayne in man at one tyme. So that whan the soule, by the almyghty power of God, is put in to the body, neither the body nor soule perisheth thereby, but therof is made a perfect man, hauyng a perfect soule and a perfect body, remaynyng in hym bothe at one tyme. The other example, whiche the olde authors brynge in for this purpose, is of the holy supper of our Lord, whiche consisteth (say they) of two partes, of the sacrament or visible element of bread & wyne, and of the body and bloud of Christ. And as in them that duely receiue the sacrament, the very natures of bread and wyne cease not to be there, but ⟨p. 28⟩remayne there styll, and be eaten corporally, as the body and bloud of Christ be eaten spiritually: so likewyse doth the diuine nature of Christ remayne styl with his humanitee.
Let now the Papists avaunt them selves of their Transubstantiation, that there remaineth no bread nor wine in the ministration of the sacrament, if they will defend the wicked heresies before rehearsed, that Christ is not God and man both together. But to prove that this was the mind of the old authors, beside the saying of saint Augustine here recited, I shall also rehearse divers other.