A19571:466
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 therefore this Tertullian speaketh nothing against the truth of our catholic doctrine, but he speaketh many things most plainly for us, and against the Papists, and specially in three points. First in that he saith that Christ called bread his body. The second that Christ called it so, because it representeth his body. The third, in that he saith, that by these words of Christ, This is my body, is meant, This is a figure of my body.
And therefore this Tertulian speaketh nothinge against the truthe of our catholicke doctrine, but he speaketh many thinges most plainly for vs, and against the Papistes, and specially in thre pointes. Firste in that he saithe that Christe called breade his body. The second that Christ called it so, bycause it representeth his bodye. The thirde, in that he saithe, that by these wordes of Christe, This is my bodye, is mente, This is a figure of my body.
1Moreover they allege for them Origen (because they would seem to have many ancient authors, favourers of their erroneous doctrine) which Origen is most clearly against them. For although he do say (as they allege) that those things which before were signified by obscure figures, be now truly in deed and in their very nature and kind accomplished and fulfilled. And for the declaration thereof, he bringeth forth three examples, One of the stone that floweth water, an other of the sea and cloud, and the third of Manna, which in the old testament did signify Christ to come, who is now come in deed, and is manifested and exhibited unto us, as it were face to face, and sensibly, in his word, in the sacrament of regeneration, and in the sacraments of bread and wine, Yet Origene meant not, that Christ is corporally either in his word, or in the water of baptism, or in the bread and wine, nor that we carnally and corporally be regenerated and borne again, or eat Christs flesh & blood. For our regeneration in Christ, is spiritual, and our eating and drinking is a spiritual feeding, which kind of regeneration and feeding, requireth no real and corporal presence of Christ, but only his presence in spirit, grace, and effectual operation.