A19571:265
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.
First Origen upon Matthew reasoneth this matter,1 how Christ may be called a stranger,2 that is departed into an other country, seeing that he is with us alway unto the worlds end, and is among all them that be gathered together in his name, and also in the midst of them that know him not.3 And thus he reasoneth. If he be here among us still, how can he be gone hence as a stranger departed into an other country? Whereunto ⟨image 55⟩he answereth, that Christ is both god and man, having in him two natures. And as a man he is not with us unto the worlds end, nor is present with all his faithful that be gathered together in his name, but his divine power and spirit is ever with us. Paul (saith he) was absent from the Corinthians in his body, when he was present with them in his spirit. So is CHRIST (saith he) gone hence and absent in his humanity, which in his divine nature is every where. And in this saying (saith Origene) we divide not his humanity, (for S. John writeth, that no spirit that divideth Jesus can be of God) but we reserve to both his natures their own properties.
Fyrste Origen vpon Mathew reasoneth this matter,1 howe Christe maye be called a stranger,2 that is departed into an other cūtrey, seing that he is with vs alwai vnto the worldes end, and is among al them that be gathered togither in his name, and also in the middes of them that know him not.3 And thus he reasoneth. If he be here among vs stil, how can he be gone hence as a strā ger departed into an other contrey? Wherevnto ⟨image 55⟩he answereth, that Christe is both god and man, hauinge in him two natures. And as a manne he is not with vs vnto the worldes ende, nor is present wyth all hys faythfull that bee gathered togyther in his name, but his diuyne power and spirite is euer with vs. Paule (saith he) was absent from the Corinthes in his body, when he was present wyth them in his spirite. So is CHRIST (sayth he) gone hense and absent in his humanitee, whiche in his diuine nature is euery where. And in this saying (saith Origene) we diuide not his humanitee, (for S. Iohn writeth, that no spirite that diuideth Iesus can be of God) but we reserue to both his natures their owne properties.