A19571:503
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.
Not that the bread and wine can be partakers of any holiness or godliness, or can be the body and blood of Christ, but that they represent the very body and blood of Christ, and the holy food and nourishment, which we have by him, And so they be called by the names of the body & blood of Christ, as the sign, token and figure is called by the name of the very thing, which it showeth and signifieth.
Not that the bread and wine can be partakers of any holynes or godlynesse, or can be the body and bloode of Christ, but that they represent the very bodye and bloude of Christe, and the holy foode and nourishement, which we haue by him, And so thei be called by the names of the body & bloud of Christ, as the signe, token and figure is called by the name of the very thinge, whiche it sheweth and signifieth.
And therefore as S. Ambrose in the words before cited by the adversaries, saith, that before the consecration, it is bread, and after the consecration, it is Christs body: so in other places ⟨p. 83⟩he doth more plainly set forth his meaning, saying these words:1 Before the benediction of the heavenly words, it is called an other kind of thing, but after the consecration, is signified the body of Christ. Likewise before the consecration it is called an other thing, but after the consecration it is named the blood of Christ.2 And again he saith: When I treated of the sacraments, I told you that that thing which is offered before the words of Christ, is called Bread, but when the words of Christ be pronounced, than it is not called bread, but it is called by the name of Christs body.
And therefore as S. Ambrose in the wordes before cited by the aduersaries, saith, that beefore the consecration, it is bread, and after the cō secration, it is Christes body: so in other places