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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10472	A booke of Bertram the priest, concerning the body and blood of Christ written in Latin to Charles the Great, being Emperour, aboue eight hundred yeeres agoe. Translated and imprinted in the English tongue. Anno Dnj. 1549.; De corpore et sanguine Domini. English	Ratramnus, monk of Corbie, d. ca. 868.; Lynde, Humphrey, Sir.	1623 (1623)	STC 20752; ESTC S115659	40,145	122

Ratbertus an Abbot wrote fully and freely of that subiect against him So then we see him here confessed for the Author but opposed for his Doctrine if Bellarmine haue spoken the truth beare witnes w th him of the truth Onely let me tell you I haue read that whole Tract of Paschasius Printed by them and there I finde he writes of the Reall presence he mentioneth two Sacraments and maintaines the cōmunion in both kinds but of Bertram in his whole Treatie ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem he makes not so much as mention of him and this mine eyes haue witnessed the Truth against the Foreman In his Treatise of 3. Convers part 2. cap. 10. The second is F Parsons Bertram saith he was wholy of the Romane Religion and so liued and so died aboue eight hundred yeeres agoe though after his death some of Berengarius followers did forge a little Pamplet in his name against the Reall presence of Christs bodie as favouring the Berengarian Heresie Here then we haue the man confessed but not this Doctrine I wonder these two Elders liuing so neere together in Rome were so farre asunder in opinion Surely they agree like the two Elders against Susanna both ioyned together to accuse the Innocent both out of their owne mouths must receiue the like judgement The third About the yeare 806. Lib consens omniū atat de verit Chi in Euchar centen 9. Delirarecoepit Bertramus saith Garetius This man acknowledgeth Bertram for the Author but condemnes him for an old Dotard The fourth Langdailius Langd lib. 3 Cath confut He affirmeth That though in some things he transgressed the forme of wordes yet he holdes correspondencie with the Catholique Roman Doctrine By this mans saying I see no cause why Bertram deserved a Writ to priviledge his dotage De visib Monarch Eccles lib. 7. An. 816. c. The fifth Sanders he saith That vnder the name of Bertram there is a Booke extant of the Eucharist which is sayd to haue bin lately written or devised by some of Berengarius followers for that there was no such Doctrine then read or knowne in that time of his liuing In his Treatise of the Sacram cap. 1 fol. 23 The sixth Reynolds the Priest saith toward 800 yeeres after Christ one Bertram and a little before him one Scotus wrote darkly of the truth of this Sacrament but whatsoever the private opinion of Bertram was his publique speeches and writings sounded so ill in the eares of the Catholiques of that age that Paschasius an Abbot made a very learned Booke in refutation of him These two hold together like a rope of Sand the one saith Bertram did write but obscurely the other saith It was not Bertram but some obscure Authors the one saith there was no such doctrine published in that age the other saith that Scotus at that time wrote darkly as Bertram did on the Sacrament The seventh and eight Posseu prefi ad Lect tom 1. apparat Sixt Sen. prafat in Bibl. Oecolampadius vnder the name of Bertram wrote this booke to Charles the Great sayth Possevinus and Sixtus Senensis The ninth Greg lib. 1. de praf Chi in Euch. c. 2. The Worke is spurious and tainted with the Leven of Berengarius heresie saith Gregory de Valentia These also might well agree if they could reconcile the times and their different opinions for Berengarius liued about six hundred yeares agoe and Oecolampadius about a hundred But if either Berengarius followers or Oecolampadius himselfe wrote this Tract of Bertrams it must needs be that Paschafius Ratbertus who wrote against this Treatise 800. yeares agoe as Bellarmine Reynolds doe affirme did write by the Spirit of Prophecie against Berengarius followers Oecolampadius long before they were borne In his Parliament of Christ Sacr. in the Prologue The tenth Dr Heskius saith that Bertram in the time of Charles wrote of the Sacrament suspitiously and yet in such sort as no man could be certaine what hee assuredly meant De Ador Euchar cap. 19. The eleventh Espencaeus saith That Bertram wrote a Booke to Charles the Emperour of the Sacrament yet in the iudgement of those that favour his error he doth intangle both his cause and the minde of the Reader and although he citeth many of the ancient Fathers yet one while he seemeth a Catholique another while of another opinion These two are nere to reconciliation for they both agree vpon the certaintie of the Author but condemne the vncertaintie of his doctrine The twelfth Trithenius Tritenius de Bertr a man without exception he sayth That Bertram the Priest was exceedingly skilfull in the holy Scriptures he was sharpe in wit famous in speech neither was he lesse notable in life then in learning he wrote many famous and excellent workes vnto Charles the Great the brother of Lotharius the Emperour he wrote a praise-worthy Booke to wit one Booke concerning the Body and Blood of the Lord he flourished in the dayes of Lotharius the Emperour about the yeere of Christ 840. You haue heard the great Enquest what they can say against this Author Yet all this while the Trumpet hath given an vncertaine sound Some you see denyes the man as a singular Novelist others acknowledge the Author but affirme this Worke to be suppositious others say he held the catholique opinion in the maine but squared in the forme of speaking so that hitherto you see the Iurors are not agreed among themselues and therefore they cannot giue vp their Verdict against him Onely this last witnes doth best resolue all the former doubts he sheweth that Bertram was no dotard he shewes it could not be written by Berengarius or his followers for he liued wrote this Worke to Charles 200. yeares before his time he shewes he was not spurious but the true Author and by this his testimonie doth cleerely exclude Oecolampadius for the Author whose writings were not extant when Tritemius made his Catalogue of this and other Authors Certainely if these men had beene sworne to the Truth as well as to the Church the Foreman of the Inquest and the last would haue reconciled all the rest You haue heard Gentle Reader the Popes tenants his sworne servants our sworne enemies their best witnesses Bertrams worst accusers bound by oath to maintaine the Papacy divided amongst themselues Now listen and heare their soveraigne Iudges giue sentence and according to their agreement let him stand or fall in your judgment And first let their Lord chiefe Iustice Pope Clement the eyght be heard for as he cannot erre so he may not be contradicted Ant. Posseu Appar Pag. 230. Tom. 1. Let not Bertram be read saith he but with leaue of the Apostolique Sea and with this condition that the Reader my confute the heretiques by the errors of that booke The next are the Roman Inquisitors Ind libr. prohibited Anno 1559 Trident and the Trent Fathers these also

is not onely every feast of Easter but even every day offered vnto the faithfull people neither is hee to be deemed a lyar who being asked of another man answereth that hee is offered For if the Sacraments had not a certaine similitude and likenesse of those things of which they are Sacraments they could not at all be Sacraments and in respect of this very likenesse that they haue they take the very names of the things themselues Wherefore even as the Sacrament of Christs body is after a certaine manner Christs body it selfe and the Sacrament of Christs blood is after a certaine manner Christs blood so the Sacrament of faith is faith Hence we perceiue that Saint Augustine saith that the Sacrament is one thing and the things whereof they are Sacraments is another thing Now the body in which Christ suffered and the blood that came out of his side are the things of the Sacrament but the mysteries by which these things are represented hee saith they are the Sacraments of the body and blood of Christ which are celebrated and administred in remembrance of the Lords passion and suffering and that not onely every yeare once at or about the feast of Easter but every day in the yeare And although the Lord had but one bodie in which hee suffered once for all and but one blood which was shed for the salvation of the world yet the Sacraments or elements signifying these things haue taken the names of the very things themselues insomuch that they are called the body and blood of Christ being so called indeed for the similitude and likenesse of the things which they represent and shew forth even as the feast of Easter which is observed every yeare is called the Passeover and the resurrection of the Lord whereas we know that the Lord did but once suffer and but once rise againe about that time And albeit that these very dayes cannot now be revoked or called backe because they are already past yet by their name and title are such dayes called as in which the memorie of the Lords suffering and resurrection is rehearsed and celebrated and this is therefore done because they haue a certaine resemblance and likenesse of these very dayes in which our Saviour once suffered and once rose againe Whereupon we say this day or to morrow or the next day is the Lords passion or resurrection when as these dayes in which these things were done were passed many yeares agoe So we may say that the Lord is offered when the Sacraments of his suffering are celebrated and administred whereas indeed hee was but once for all offered vp in himselfe for the salvation of the world as the Apostle saith Christ hath suffered for vs 1 Pet. 2.21 leaving vs an example that we should follow his footsteps For hee saith not that hee every day offered himselfe because he did it but once but this hee saith that hee hath left vs an example which is daily presented and shewed forth to the beleevers in the mystery of the Lords bodie and blood to the end that every one that shall come or repaire thereto may know that hee ought to be made a companion with him in his sufferings the image and liuely picture whereof hee doth as it were tarry and wait for to be exhibited vnto him in the holy mysteries according to the saying of the Wiseman in the Proverbes Pro. 23.1 Commest thou to a mighty mans table marke diligently what things are set before thee knowing that thou thy selfe must another time prepare such like things To come to a mightie mans table is to bee partaker of the Lords offering or as wee say of the Lords Supper and the marking or cōsidering of such things as are set before vs is the sound vnderstanding or knowledge of the bodie and blood of Christ whereof whosoever partaketh hee must know and remember thus much that hee ought to prepare such precious things that so hee may become a follower of Christ in dying with him the remembrance of whose death he professeth and acknowledgeth not only in beleeving but also in tasting Againe Saint Paul writing to the Hebrewes saith thus Heb. 7.26.27 Verily such an high Priest it became vs to haue as is holy harmlesse vndefiled separated from sinners and become higher then the heavens who needed not daily as those high Priests to offer vp sacrifice first for his one sinnes and then for the peoples for the Lord Iesus Christ did this once for all when hee offered vp himselfe That which he did once he doth now dayly exercise and vse For he once offered vp himselfe for the sinnes of the people and this very selfe same oblation or offering is every day celebrated among the faithfull but yet in a mystery that so that very thing which the Lord Iesus Christ offring vp himselfe once for all hath fulfilled may by the celebration administration of the mysteries bee daily performed and done for the remembrance of his death and passion Neither yet is it falsly said that the Lord in those mysteries is either offered or suffereth because they haue a certaine similitude or likenesse of his death and passion whereof indeed they are true and liuely representations Whereupon the very mysteries themselues are called the Lords bodie and the Lords blood because they haue the name of that or those things whereof they be the Sacrament Isodorus Originum siue Etymologiarū lib. 6. cap. de officijs colū 143. linea 28. Isodorus in his bookes which hee wrote of the true signification of words saith thus It is called a sacrifice as though a man would say a holy fact or deed because through mysticall prayer it is consecrated and appointed to or for the remembrance of the Lords suffering Whereupon by his authority and commādement we cal it the body and blood of Christ because that though it bee made of the fruits of the earth it is yet notwithstanding sanctified and so become a Sacrament Gods spirit working invisibly therein the Sacraament of the bred and cup the Grecians doe call Eucharistia that is if it bee interpreted good grace or thankesgiving And what is better then the body and blood of Christ Now the bread and wine are therefore compared and resembled to the Lords body and boold because that as the substance of this visible bread and wine doth nourish and make cheerfull the outward man So the Word of God which is the living or liuely bread being once rightly partaked of doth recreate and refresh the mindes of the faithfull And this Catholike Doctor teacheth vs that that same holy mystery of the Lords passion and suffering must on our behalfes or in respect of vs bee done for the remembrance of the Lords passion And in so saying he declareth that the Lords passion or suffering was onely once done but that the remembrance thereof is continually represented vnto vs in those same holy rites and solemnities Whereupon both the bread that

flesh which was crucified and for that blood which was shed with the souldiers speare This Doctor hath made a distinction concerning the body and blood of Christ and this he hath done with a very great difference For whilest that hee saith that the flesh and blood which the faithfull doe daily receiue are spirituall things and saith on the other side that the flesh which was crucified and the blood which was shed with the souldiers speare cannot bee affirmed to be spirituall or divine hee plainely declareth that they differ so much as spirituall and corporall things or visible and invisible things or as divine and humane doe differ one of them from another and that therefore for as much as they differ one of them from another both of them bee not neither indeed can bee one and the selfe same thing Now that spirituall flesh which is received by the mouth of the faithfull and that spirituall blood which is daily offered to bee drunke of the beleevers doe without doubt differ from that flesh which was crucified frō that blood which was shed by the souldiers speare as the authority of this present person alledged doth witnesse Wherefore they bee not all one For that flesh that was crucified was made of the flesh of the Virgin and was compacted or did consist of bones and sinewes and was besides distincted by the lineaments and proportions of the parts and members of mens bodies and was through the spirit of a reasonable soule quickned into his owne life and fit motions agreeing thereto But the spirituall flesh which doth spiritually feed the beleeving people in respect of the kind or forme which it sheweth forth outwardly doth being made by the Artificers hand consist of certaine graines of Corne or wheat and is not compacted of any sinewes or bones nor distincted by any diversity of members nor made liuely by any reasonable substance nor able to exercise any proper motitions for whatsoever in it doth minister or yeeld the substance of life pertaineth to a spirituall power and belongeth to an invisible efficacy and to a heavenly vertue or force but is indeed in respect of that which is outwardly seene farre differing from that which is beleeved in the mystery Besides that flesh of Christ which was crucified did not shew any other thing outwardly then that it was inwardly because it was the very flesh of a very man being also a very body in the kinde and forme of a very body Furthermore wee must consider that there is figured by that bread not onely Christs owne body but also the body of the people that beleeue in him whereupon it is made of many graines of wheate 1 Cor. 16.17 because the bodie of the beleeving people is through the Word of Christ increased with many faithfull ones Wherefore as the bread which is Christs body is received in a mystery so also the members of the people that beleeue in Christ are declared in a mystery And as that bread is said to bee the bodie of the beleevers not bodily but spiritually so must wee needs vnderstand it to bee Christs bodie not bodily but spiritually So likewise in the wine which is called Christs blood water is appointed to be mixed and the one is not suffred to be offred without the other to declare that the people cannot bee without Christ nor Christ without his people even as the head cannot bee without the body nor the body without the head Wherefore the water in that Sacrament beareth the image of people and representeth them Therefore if that wine being sanctified by the office and service of the Ministers be turned bodily into Christs blood the water which is mixed together with it must of necessity bee bodily turned into the blood of the beleeving people For where there is but one sanctification and by consequent one operation or working yea where there is but a like consideration it must needs then there follow that that mystery is like But we see that in the water in respect of the body thereof there is nothing turned wherefore it followeth very well that in the wine there is nothing turned bodily Whatsoever is set out in the water concerning the body of the people the same is taken spiritually Wherefore whatsoever is shewed foorth in the wine concerning Christs blood the same must of necessity be taken spiritually Againe the things which doe differ one of them from another be not all one That body of Christ which died and rose againe and became immortall Rom. 6.9 dieth not now neither shall death any more now beare rule ouer it for it is eternall and cannot now suffer any thing But that which is celebrated and administred in the Church is temporall and not eternall is corruptible not incoruptible is in the way homeward and not in it owne countrey Wherefore they must needs differ one of them from another and so by consequent are not all one and if they be not all one how is it said to bee Christs true body and his very blood For if it be Christs body and be truly so said to be as if it be Christs body it must bee his body in truth and if it be Christs body in truth or truly then it must needs bee that bodie of Christs which is incorruptible and impasible and so by consequent eternall Whereupon also it must of necessity follow that that bodie of Christs which is celebrated and administred in the Church must be incorruptible and eternall but we cannot deny but that that thing is corruptible which being changed is diuided into peeces to bee received and being broken or ground with the teeth passeth into the body and belly And yet that is one thing which is done outwardly and that is another thing which is inwardly beleeved through faith That which belongeth to the senses of the body is corruptible but that which faith beleeveth is incorruptible Wherefore that which appeares outwardly is not the thing it selfe but the image or representation of the thing but that is the truth of the thing and the thing it selfe which is perceived vnderstood by the minde Hereupon blessed Augustine in his Exposition vpon Iohns Gospell speaking of the body and blood of Christ saith thus Moses also did eate Manna Aug. in Ioh. tract 26. so did Aaron and so did Phiwees yea many others did eate Manna in the Wildernesse who also pleased God and yet are not dead And why so because they did spiritually vnderstand the visible food they did spiritually hunger after it they did spiritually taste it that so they might bee spiritually satisfied and filled For even wee also our selues doe at this day receiue visible food but the Sacrament is one thing and the vertue or power of the Sacrament is another thing Likewise in the words following Aug. tract eodem This is the bread which came downe from heaven Manna signified this bread the altar of God also signified this bread They