A19571:475
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.
If the word was made verily flesh, & we verily receive the word being flesh, in our Lords meat, how shall not Christ be thought to dwell naturally in us? who being borne man, hath taken unto him the nature of our flesh, that can not be severed, and hath put together the nature of his flesh to the nature of his eternity, under the sacrament of the communion of his flesh unto us. For so we be all one, because the father is in Christ, and Christ in us. Wherefore whosoever will deny the father to be naturally in Christ, he must deny first either him self to be naturally in Christ, or Christ to be naturally in him. For the being of the father in Christ, and the being of Christ in us, maketh us to be one in them. And therefore if Christ have taken verily the flesh of our body, and the man that was verily borne of the virgin Mary is Christ, and also we receive under the true mystery the flesh of his body, by means whereof we shall be one (for the father is in Christ, and Christ in us) how shall that be called the unity of will, when the natural property brought to pass by the sacrament, is the sacrament of unity?
If the worde was made verely fleshe, & we verely receiue the worde beyng fleshe, in our Lordes meate, howe shall not Christ be thought to dwel naturally in vs? who beyng borne man, hath taken vnto him the nature of our fleshe, that can not be seuered, and hath put together the nature of his fleshe to the nature of his eternitee, vnder the sacrament of the communion of his fleshe vnto vs. For so wee bee all one, because the father is in Christe, and Christe in vs. Wherfore whosoeuer will denye the father to be naturally in Christe, he muste denye fyrste either him selfe to be naturally in Christ, or Christ to be naturally in him. For the beyng of the father in Christe, and the beyng of Christ in vs, maketh vs to be one in them. And therfore if Christ haue taken verily the fleshe of our body, and the man that was verely borne of the virgyn Mary is Christ, and also we receiue vnder the true mysterye the fleshe of his body, by meanes whereof wee shall bee one (for the father is in Christ, and Christ in vs) how shall that be called the vnitee of wylle, when the naturall propertie brought to passe by the sacrament, is the sacrament of vnitee?