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1128 [1127]

K. Hen. 8. A treatise of the Sacrament by Iohn Lambert to the king.

And therefore he doth not onely say, I haue commended to you a certayne Sacrament. &c. but he addeth moreouer, Although it is requisite the same to be celebrate visibly. Howe therefore can the eatyng of Christe, and the Sacrament therof be visibly celebrate, but in the Maundye, or in his Supper? Which is celebrate visiblye in visible thinges of bread and wyne: Whiche can not quicken or relieue vs and our soules, except they be vnderstande and so receyued spiritually.

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MarginaliaThis is my bodye expounded by August. Furthermore, as concernyng the exposition of these woroes of the supper, This is my body. &c. S. Augustine writyng to Bonifacius, saith thus: Sæpe ita loquimur, vt Pascha appropinquante, crastinam vel perendinam Domini passionem dicamus. &c. MarginaliaAugust. ad Bonifacium. We vse oftentymes this maner of phrase, that when Easter doth approche, we name the day that commeth after, or the next daye after that, the passion of the Lord, when as he notwithstanding had suffered before that, many yeares: neither that passion was done but once for al. So truely do we say vpon the Lordes day: This day the Lord hath risen, when so many yeares are past since he rose. Wherfore no man is so fonde, that he wyll reproue vs as lyers, for this manner of speaking, because we cal these dayes according to the similitude of those, in whiche these thinges were done: so that it is called the same day which is not the same, but by course of time of the yeare comming about, is like vnto it: and also because that thing is saide to be done that day, through the celebration of the sacrament, whiche was not done that daye, but long before that time. Was not Christ once offered vp in him selfe? And yet notwithstanding he is not onely offered vp in the Sacrament, in the solemne feastes of Easter, but euery day mystically for the people. Neither doth he make a lie, which being demaunded, answeareth, that Christe is offered vp. For if the Sacramentes had not a certaine similitude of those thinges wherof they are sacramentes, then should they be no sacramentes at all. By reason of this similitude or likenes, sacramentes oftentymes do receiue the names of the selfe same thinges, wherof they are sacramentes.

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MarginaliaHow the sacrament of the body is the body of Christ after a certayne maner. Therfore, as after a certayne maner, the sacramente of Christes body, is the body of Christe, and the sacramente of Christes bloud, is the bloud of Christe: euen likewise the sacrament of fayth, is fayth. For to beleue is none other thing then to haue fayth. And by this it is answeared, that the verye infantes haue faith, because of the sacramente of fayth, and conuert them selues vnto God, because of the sacrament of conuersion: for the verye answeare it selfe doth appertayne vnto the celebration of the sacrament: as the apostle speaketh of Baptisme. For he saith: We are buried by Baptisme, into death. He doth not say, we haue signified a burying, but he plainely sayth, we are buryed. Therfore he named the sacramēt of so weighty a matter or thing by no other name, but by the verye name of the thing it selfe.

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Nothing can be more plainely spoken, nor more agreeably to the natural vnderstanding of the textes of the Supper, and to the exposition afore shewed, of Tertullian and of hym selfe. For seeing that Christ is bodyly in heauen, and so absent from the earth, it is needefull to knowe, howe the holy Sacrament, which he doth cal his body and bloud, should be his body and bloud.

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MarginaliaBy Analogie of the scripture, speaches must be expounded, one speach by another. This holy Doctor therfore Augustine, doth this matter manifestly & sincerely declare by other like speaches, and first by common speaches, and secondly by speaches of scripture. The common speache is this: We doo (saith he) vse often to say, that when Easter dooth approch to drawe nigh, to morowe or the next daye, is the Lordes Passion, whereas he did suffer afore many yeares past, and that passion was neuer but once done.

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The second common speache is, And of that Sondaye we saye, that this day the Lorde dyd rise from death, whereas so many yeares be yet past sith the tyme he arose. Wherefore, to conclude he saith: No man is so foolish, that he wyll reproue vs for so saying, or to saye, that we haue lyed, for because we do cal these dayes after the similitude of those, in which these thinges were done. So that it is called the same day, not for that it is the selfe same, but by reuolutiō of tyme, like vnto it. And the resurrection is said to be done in the same day, through the celebrating of the Sacrament of that whiche is not done that day, but long tyme afore past.

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The third speache: Was not Christ offered vp once for al in his own person? MarginaliaChrist is offered in the sacrament mystically, that is in remembraunce of his oblation. Yet is he neuerthelesse offered in the Sacrament mystically for the people, not only euery yere at the feast of Easter, but also euery day. Neither doth he lye, which when he is demaunded, shal aunsware, that he is offered vp or sacrificed. For if the Sacramentes had not a certaine similitude of those thinges, of whiche they be Sacramentes, then shoulde they not be Sacramentes at all. By reason of which similitude, they do for the most part receiue the denomination or name of those thinges signified. And therefore after a certaine maner, MarginaliaQuodam modo 1. after a certeine maner. the sacrament of Christes body, is the body of Christ, and the Sacramēt of Christes bloud, is the bloud of Christ, and so also be the Sacramentes of fayth, called fayth.

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This doth he yet proue by an other example of speach, whiche is this: It is none other thing to beleue, then to haue fayth. And therfore when answeare is made, that the infantes haue fayth, which in deede haue it not in full working, it is answeared that suche haue fayth for the Sacrament of fayth, and that they doo conuert them selues vnto fayth, for the Sacrament of Conuersion. For the very aunswere it selfe doth parteyne to the celebration of the Sacrament. &c. Thus doth it sufficiently appeare, that as we vse truely to call that good Fryday, or þe day of Christes passion, which is not in deede the day of Christes Passion, but onely a memorial therof once done for euer: and as we vse to cal the next Easter day, the day of Christes resurrection, not because that Christ in the same day shal arise, but onely for a memorial of his resurrection once done for euer, & that of long tyme passed.

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And Christe being offered vp once for all in his owne proper person, is yet saide to be offered vp, not onely euerye yeare at Easter, but also euery day in the celebration of the Sacramente, MarginaliaThe celebration of the sacrament representeth the oblation of Christes body. because his oblation once for euer made, is thereby represented. Euenso (saith Augustine) is the sacramēt of Christes body, the body of Christ, and the sacrament of Christes bloud, the bloud of Christe, in a certeine wise or fashion. MarginaliaThe sacrament of Christes body is not his body in deede but in memoriall or representation. Not that the Sacrament is his naturall body or bloud in deede, but that it is a memorial or representation therof, as the dayes before shewed, be of his very and natural body crucified for vs, and of his precious bloud shed fror the remission of our sinnes. And thus be the holy signes or sacramentes truely called by the names of the very thinges in them signified. But why so? For they (saith Augustine) haue a certaine similitude of those things wherof they be signes or Sacramentes, for els they should be no Sacramentes at al: And therefore do they commonly, and for the most part receyue the denomination of the thinges wherof they be Sacramentes.

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So that we may manifestly perceiue that he calleth not the Sacrament of Christes body and bloud, the very body and bloud of Christ, but as he said before. But yet he sayth in a certaine maner or wise: Not that the Sacramente absolutely and plainely, is his natural body or bloud. MarginaliaA Fallax in Logike, a secundum quid, ad simpliciter. For this is a false argument of Sophistrie, which they call, Secundū quid ad simpliciter, MarginaliaThe Popes argument:
The Sacrament of Christes body is Christes body.
Ergo, the sacrament is Christes body really and substantially.
that is to say, that the Sacramēt of Christes body, is in a certaine wise, the body of Christe. Ergo, it is also plainely and expressely the natural bodye of Christ. For such an other reason might this be also: Christ is after a certaine maner, a Lion, a Lambe, and a doore: Ergo, Christe is a naturall Lion and Lambe, or materiall doore. But the Sacrament of Christes body and bloud, is therefore called his body and bloud, because it is thereof a memorial, signe, sacrament, token, and representation, spent once for our redemption. Whiche thyng is further expounded by an other speach, that he dooth here consequently allege of baptisme: Sicut de ipso baptismo apostolus dicit. &c.

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The Apostle (quoth Augustine) sayth not, we haue signified burying, but he sayth vtterly, we be buryed with Christ, For els should all false Christians be buryed with Christ from sinne, which yet do lyue in all sinne. And therfore saith Augustine immediatly therupon, he called therefore the sacrament of so great a thyng, by none other name, then of the thyng it selfe. Thus (O moste gracious and godly prince) doo I confesse and knowledge, that the bread of þe sacrament is truely Christes body, and the wyne to be truely his bloud, accordyng to the wordes of the institution of the same Sacrament: but in a certaine wise, that is to wyt, figuratiuely, sacramētally, or significatiuely, according to the exposition of the Doctours before recited and hereafter folowyng. And to this exposition of the olde Doctours, am I enforced, both by the articles of my Creede, and also by the circumstances of the sayd Scripture, as after shall more largely appeare. But by the same can I not finde the natural body of our Saueour to be there naturally, but rather absent, both from the sacrament, and from all þe world, collocate and remaynyng in heauen, where he by promise must abyde corporally vnto the ende of the world.

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The same holy Doctor writing agaynst one Faustus, sayth in like manner: Si Machabæcos cum ingenti admiratione præferimus, quia escas quibus nunc Christiani licitè vtuntur, attingere noluerunt (quia pro tempore tunc Prophetico non licebat) quanto nunc magis pro Baptismo Christi, pro Eucharistia Christi, pro signo Christi &c. MarginaliaAugust. contra Fanstum. If we doo preferre with great admiration the Machabees, because they woulde not once touche the meates which Christian

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men
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