A19571:464
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 as the same Dionyse maketh nothing for the Papists opinions in this point of Christs real and corporal presence, so in divers other things he maketh quite and clean against them, and that specially in three points, In transubstantiation, in reservation of the sacrament, and in the receiving of the same by the priest alone.
And as the same Dionyse maketh nothing for the Papistes opinions in this point of Christes reall and corporall presence, so in diuers other things he maketh quite and clean against them, and that specially in thre pointes, In transubstantiation, in reseruacion of the sacrament, and in the receauinge of the same by the priest alone.
Furthermore they do allege Tertullian,1 that he constantly affirmeth, that in the sacrament of the altar we do eat the body and drink the blood of our saviour Christ. To whom we grant that our flesh eateth and drinketh the bread and wine, which be called the body and blood of Christ, because (as Tertullian saith) they do represent his body and blood, although they be not really the same in very deed. And we grant also, that our souls by faith do eat his very body and drink his blood, but that is spiritually, sucking out of the same everlasting life. But we deny that unto this spiritual feeding is required any real and corporal presence.
Furthermore they do alleage Tertulian,1 that hee constantly affirmeth, that in the sacramente of the altare we do eate the body and drinke the blud of our sauiour Christ. To whō we graunte that our flesh eateth and drinketh the bread and wyne, whiche be called the bodye and bloude of Christ, bicause (as Tertulian saith) they do represent his body and bloude, although they bee not really the same in very deed. And we graunt also, that oure soules by faith do eate his verye body and drinke his bludde, but that is spiritually, suckinge out of the same euerlastinge lyfe. But we deny that vnto this spirituall feedinge is required any reall and corporall presence.