A19571:220
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 that Saint Ambrose thus meant, that the substance of bread and wine remain still after the consecration, it is most clear by three other examples of the same matter, following in the same chapter. One is of them that be regenerated, in whom after their regeneration doeth still remain their former natural substance. An other is of the Incarnation of our Saviour Christ, in the which perished no substance, but remained as well the substance of his godhead, as the substance which he took of the blessed virgin Mary. The third example is of the water in baptism, where the water still remaineth water, although the holy ghost come upon the water, or rather upon him that is baptised therein.
And that Saynt Ambrose thus ment, that the substance of breade and wyne remayne styll after the consecration, it is moste clere by three other examples of the same mater, folowynge in the same chapiter. One is of theym that bee regenerated, in whome after theyr regeneration dooeth styll remayne theyr former naturall substaunce. An other is of the Incarnation of our Sauiour Christe, in the whyche peryshed no substaunce, but remayned as well the substaunce of his godhead, as the substance whiche he tooke of the blessed vyrgin Mary. The third exaumple is of the water in baptisme, where the water styll remayneth water, although the holy ghost come vpon the water, or rather vpon him that is baptised therein.
1And although the same saint Ambrose, in an other book entitled De sacramentis, doeth say, that the bread is bread before the words of consecration, but when the consecration is done, of bread is made the body of Christ: Yet in the same book, & in the same chapter, he telleth in what manner and form the same is done, by the words of Christ: not by taking away the substance ⟨p. 43⟩of the bread, but adding to the bread, the grace of Christs body, & so calling it the body of Christ