A19571:147
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.
Saint John Chrysostom writeth against the pestilent error of Apollinaris,1 which affirmed that the Godhead and manhood in Christ, were so mixed and confounded together, that they both made but one nature. Against whom saint John Chrysostom writeth thus.
Sainct Ihon Chrysostome wryteth against the pestilent errour of Apollinaris,1 whiche affirmed that the Godhead and manhead in Christ, were so myxed and confounded together, that they bothe made but one nature. Against whō sainct Ihon Chrysostome writeth thus.
- 1Chrysosto. ad Cesarium monachum.
When thou speakest of God, thou must consider a thing, that in nature is single, without composition, without conversion, that is invisible, immortal, incircumscriptible, incomprehensible, with such like. And when thou speakest of man, thou meanest a nature that is weak, subject to hunger, thirst, weeping, fear, sweating, and such like passions, which can not be in the divine nature. And when thou speakest of Christ, thou joinest two natures together in one person, who is both passible and impassible: Passible as concerning ⟨image 34⟩his flesh, and impassible in his deity.
Whan thou speakest of God, thou must consyder a thyng, that in nature is syngle, without composition, without conuersion, that is inuisible, immortall, incircumscriptible, incomprehensible, with suche lyke. And whan thou speakest of manne, thou meanest a nature that is weake, subiecte to hunger, thyrste, wepyng, feare, sweatyng, and suche lyke passions, whiche can not bee in the diuine nature. And whan thou speakest of Christ, thou ioynest two natures together in one person, who is bothe passible and impassible: Passible as concernyng