A19571:149
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 after he concludeth, saying: Wherefore Christ is both God and man. God by his impassible nature, and man because he suffered. He himself being one person, one son, one Lord, hath the dominion and power of two natures joined together, which be not of one substance, but each of them hath his properties distinct from the other. And therefore remaineth there two natures, distinct, and not confounded. For as before the consecration of the bread, we call it bread, but when God's grace hath sanctified it by the priest, it is delivered from the name of bread, and is exalted to the name of the body of the Lord, although the nature of the bread remain still in it, and it is not called two bodies, but one body of Gods son: so likewise here, the divine nature resteth in the body of Christ, and these two make one son, and one person.
And after he concludeth, saiyng: Wherfore Christe is bothe God and man. God by his impassible nature, and man because he suffred. He himeslfe beyng one person, one sonne, one Lord, hath the dominion and power of two natures ioyned together, whiche be not of one substance, but eche of theim hath his properties distincte from the other. And therefore remayneth there two natures, distincte, and not confounded. For as before the consecration of the bread, we call it bread, but whan Goddes grace hath sanctified it by the priest, it is deliuered from the name of bread, and is exalted to the name of the body of the Lorde, although the nature of the bread remayne stil in it, and it is not called two bodyes, but one body of Gods sonne: so likewyse here, the diuine nature resteth in the body of Christ, and these two make one sonne, and one person.
These words of saint Chrysostom, declare and that not in obscure terms, but in plain words, that after the consecration, the nature of bread remaineth still, although it have an higher name, and be called the body of Christ: to signify unto the godly eaters of that bread, that they spiritually eat the supernatural bread of the body of Christ, who spiritually is there present, and dwelleth in them, and they in him, although corporally he sitteth in heaven at the right hand of his father.
These wordes of sainct Chrysostome, declare and that not in obscure termes, but in playne wordes, that after the consecracion, the nature of bread remayneth styll, although it haue an hygher name, and bee called the body of Christ: to signifie vnto the godly eaters of that bread, that they spiritually eat the supernatural bread of the body of Christe, who spiritually is there present, and dwelleth in them, and they in him, although corporally he sytteth in heauen at the right hand of his father.