A19571:90
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 that this was the meaning of Christ, appeareth plainly by S Paul, in the tenth chap. to the Corinth.1 the first epistle, where he (speaking of the same matter) saith: Is not the bread which we break, the communion of the body of Christ? Who understood the mind of Christ better than S. Paul, to whom Christ showed his most secrete counsels? And saint Paul is not afraid, for our better understanding of Christs words, somewhat to alter the same, least we might stand stiffly in the letters and syllables, and •rre in mistaking of Christs words. For where as our saviour Christ brake the bread and said, This is my body: S. Paul saith, that the bread which we break, is the communion of Christs body. Christ •aid, his body: and saint Paul said, the communion of his body: meaning nevertheless both one thing, that they which eat the bread worthily, do eat spiritually Christs very body. And so Christ calleth the bread his body (as the old authors report) because it representeth his body, and signifieth unto them which eat that bread according to Christs ordinance, that they do spiritually eat his body, and be spiritually fed and nourished by him, and yet the bread remaineth still there as a sacrament to signify the same. But of these words of Consecration shall be spoken hereafter more at large.
And that this was the meaning of Christ, appeareth plainly by S Paule, in the tenth chap. to the Corinth.1 the fyrste epistle, where he (speakinge of the same matter) saithe: Is not the breade whiche wee breake, the communion of the body of Christe? Who vnderstode the mynde of Christ better than S. Paule, to whom Christe shewed his moste secrete counsailes? And saint Paule is not afraide, for our better vnderstandinge of Christes wordes, somewhat to alter the same, least we might stande stiffely in the letters and syllables, and •rre in mistaking of Christes wordes. For where as our sauiour Christ brake the bread and said, This is my body: S. Paule saith, that the bread which we breake, is the communion of Christes body. Christ •aid, his body: and saint Paule said, the cōmunion of his body: meaning neuertheles both one thinge, that thei which eate the breade worthely, do eate spiritually Christes very body. And so Christe calleth the bread his body (as the olde authors report) bicause it representeth his body, and signifieth vnto them whiche eate that bread according to Christes ordinance, that they do spiritually eate his bodye, and be spiritually fed and nourished by him, and yet the breade remaineth still there as a sacrament to signifie the same. But of these words of Consecration shal be spoken hereafter more at large.