A19571:297
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.
Hitherto you have herd Uigilius speak, that Christ as concerning his bodily presence, and the nature of his manhood, is gone from us, taken from us, is gone up into heaven, is not with us, hath left us, hath forsaken us. But as concerning the other nature of his deity, he is still with us, so that he is both with us, and not with us: with us in the nature of his deity, and not with us in the nature of his humanity.
Hytherto you haue herd Uigilius speke, that Christ as concernynge his bodily presence, and the nature of his manhode, is gone from vs, taken from vs, is gone vp into heuen, is not with vs, hath left vs, hath forsaken vs. But as concernyng the other nature of his deitee, he is styl with vs, so that he is bothe with vs, and not with vs: with vs in the nature of his deitee, and not with vs in the nature of his humanitee.
If the word and the flesh were both of one nature, seeing that the word is every where, why is not the flesh than every where? For when it was in earth, than verily it was not in heaven: and now when it is in heaven, it is not surely in earth. And it is so sure, that it is not in earth, that as concerning it, we look for him to come from heaven, whom as concerning his eternal word, we believe to be with us in earth: Therefore by your doctrine (saith Uigilius unto Eutyches, who defended, that the divinity and humanity in Christ was but one nature) either the word is contained in a place with his flesh, or else the flesh is every where with the word. For one nature can not receive in it self two divers and contrary things. But these two things be divers and far unlike, that is to say, to be contained in a place, and to be every where. Therefore in as much as the word is every where, and the flesh is