A19571:225
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.
FIRST, if the Papists be demanded, what thing it is, that is broken, what is eaten, what is drunken, and what is chewed with the teeth, lips, and mouth in this sacrament, they have nothing to answer, but the accidences. For (as they say) bread and wine be not the visible element in this sacrament, but only their accidents. And so they be forced to say, that accidents be broken, eaten, drunken, chawed, and swallowed without any substance at all: which is not only against all reason, but also against the doctrine of all ancient authors.
FYRST, if the Papistes be demanded, what thyng it is, that is broken, what is eaten, what is dronken, and what is chawed with the teeth, lyppes, and mouth in this sacrament, they haue nothyng to answere, but the accidences. For (as they say) bread and wyne bee not the visible element in this sacrament, but onely their accidentes. And so they be forced to saye, that accidentes be broken, eaten, dronken, chawen, and swalowed without any substance at all: whyche is not onely agaynst all reason, but also agaynste the doctrine of all auncient authors.
Secondly, these Transubstantiators do say (contrary to all learning) that the accidents of bread and wine do hang alone in the air without any substance, wherein they may be stayed. And what can be said more foolishly?
Secondly, these Transubstantiatours do say (contrary to al learnyng) that the accidentes of bread and wine do hang alone in the ayre without any substance, wherin they may bee staied. And what can be sayd more foolyshely?
Thirdly, that the substance of Christs body is there really, corporally and naturally present without any accidents of the same. And so the Papists make accidents to be without substances, and substances to be without accidents.