A19571:291
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.
Against whom writeth Fulgentius in this wise, speaking of the distinction and diversity of the two natures in CHRIST.
Agaynst whome writeth Fulgentius in this wyse, speakyng of the distinction and diuersitee of the two natures in CHRISTE.
One and the self same Christ (saith he) of mankind was made a man,1 compassed in a place, who of his father is God, without measure or place. One and the self same person, as concerning his mans substance, was not in heaven, when he was in earth, and forsook the earth, when he ascended into heaven: but as concerning his godly substance (which is above all measure) he neither left heaven, when he cam from heaven, nor he left not the earth, when he ascended into heaven, which may be known by the most certain word of Christ him self, who to show the placing of his humanity, said to his disciples: I ascend up to my father and your father, to my God and your God. Also when he had said of Lazarus, that he was dead, he added, saying: I am glad for your sakes, that you may believe. For I was not there: but to show the unmeasurable compass of his divinity, he ⟨image 59⟩said to his disciples: Behold, I am with you always unto the worlds end. Now how did he go up into heaven, but because he is a very man contained within a place? Or how is he present with faithful people, but because he is very God, being without measure?
One and the selfe same Christe (saythe he) of mankynd was made a man,1 compassed in a place, who of his father is God, without measure or place. One and the selfe same person, as concernyng his mans substaunce, was not in heauen, whan he was in yearth, and forsooke the yearthe, when he ascended into heauen: but as concernynge his godly substaunce (whiche is aboue all measure) he neither lefte heauen, when he cam from heauen, nor he left not the yearthe, whan he ascended into heauen, whiche may be knowen by the moste certayn worde of Christ hym self, who to shewe the placyng of his humanitee, sayd to his disciples: I ascende vp to my father and youre father, to my God and your God. Also when he had sayd of Lazarus, that he was dead, he added, saiyng: I am glad for your sakes, that you maye beleeue. For I was not there: but to shewe the vnmeasurable compasse of his diuinitee, he