A19571:217
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.
Thus far have I rehearsed the words of Saint Ambrose, if the said book be his (which they that be of greatest learning and judgement do not think) by which words the Papists would prove, that in the supper of the Lord after the words of Consecration (as they be commonly called) there remaineth neither bread nor wine, because that S. Ambrose sayeth in this place, that the nature of the bread and wine is changed.
Thus farre haue I rehersed the woordes of Saynt Ambrose, yf the sayd boke bee his (whiche they that bee of greatest learnyng and iudgement doo not thynke) by which woordes the Papistes would proue, that in the supper of the Lorde after the woordes of Consecration (as they bee commonly called) there remaineth neither bread nor wyne, bycause that S. Ambrose saieth in this place, that the nature of the bread and wyne is chaunged.
1But to satisfy their minds, let us grant for their pleasure, that the foresaid book was Saint Ambrose own work, yet the same book maketh nothing for their purpose, but quite against them. For he sayeth not, that the substance of bread and wine is gone, but he saith, that their nature is changed, that is to say, that in the holy communion we ought not to receive the bread and wine, as other common meats and drinks, but as things clean changed into a higher estate, nature, and condition, to be taken as holy meats and drinks, whereby we receive spiritual feeding, and supernatural nourishment ⟨p. 42⟩from heaven, of the very true body and blood of our saviour Christ, through the omnipotent power of God, and the wonderful working of the holy ghost. Which so well agreeth with the substance of bread and wine still remaining, that if they were gone away, and not there, this our spiritual feeding, could not be taught unto us by them.
1But to satisfie their myndes, let vs grant for their pleasure, that the forsaid boke was Saint Ambrose owne worke, yet the same boke maketh nothynge for their purpose, but quite agaynste them. For he saieth not, that the substaunce of bread and wyne is gone, but he sayth, that theyr nature is chaunged, that is to saye, that in the holy communion we oughte not to receaue the bread and wyne, as other common meates and drynkes, but as thynges cleane chaunged into a hygher estate, nature, and condition, to be taken as holy meates and drynkes, wherby we receaue spirituall feedyng, and supernaturall norishement