A19571:150
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.
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.
1Hereunto accordeth also Gelasius, writing ⟨p. 29⟩gainst Eutyches and Nestorius, of whom the one said, that Christ was a perfect man, but not God: and the other affirmed clean contrary, that he was very God, but not man. But against these two heinous heresies, Gelasius proveth by most manifest scriptures, that Christ is both god and man, and that after his incarnation remained in him the nature of his godhead, so that he hath in him two natures with their natural properties, and yet is he but one Christ.
1Herevnto accordeth also Gelasius, writyng ⟨p. 29⟩gainst Eutyches and Nestorius, of whome the one said, that Christ was a perfect man, but not God: and the other affirmed clean contrary, that hee was very God, but not man. But againste these two heinous heresies, Gelasius proueth bi moste manifest scriptures, that Christe is both god and man, and that after his incarnacion remained in hym the nature of his godheade, so that hee hathe in hym twoo natures with their naturall properties, and yet is hee but one Christe.