Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	call_v	day_n	supper_n	10,399	5	10.1829	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02359	Three rare monuments of antiquitie, or Bertram, priest, a French-man, of the body and blood of Christ, (written 800 yeares agoe) with the late Romish purging thereof: Ælfricus, Arch-bishop of Canterburie, an English-man, his sermon of the sacrament, (preached 627 yeares agoe:) and Maurus, abbot, a Scots-man, his discourse of the same (820 yeares agoe:) all stronglie convincing that grosse errour of transubstantiation. Translated and compacted by M. VVilliam Guild, minister at King-Edward; De corpore et sanguine Domini. English. Abridgments	Ratramnus, monk of Corbie, d. ca. 868.; Guild, William, 1586-1657.; Aelfric, Abbot of Eynsham. Sermo de sacrificio in die Pascae. aut; Rabanus Maurus, Archbishop of Mainz, 784?-856. De sacramento Eucharistiae. aut	1624 (1624)	STC 12492; ESTC S103528	49,280	152

to the similitude and memoriall of those on which these things were done So that that is called the day which is not the day it selfe but alyke vnto it by revolution of tyme and that is sayde to be done on that daye in respect of the celebration of the Sacrament and memoriall thereof which notwithstanding is not on that day indeede but long agoe is done Was not Christ lyke-wyse but once onelie crucified in his owne person and yet not-with-standing not onelie in the Sacrament at all these solemnities at Easter but everie day also hee is crucified before the whole people Neither speaketh hee vntruelie who beeing asked at the tyme of the Sacrament and in the meane while answereth that Christ is in crucifying for if Sacramentes had not a similitude of the things themselues whereof they are Sacraments they were not at all to be called Sacraments From this similitude then and resemblance the Sacramentes for the moste parte take the names of the thinges them selues As then according to a certaine manner the Sacrament of Christes bodie is the bodie of Christ and the Sacrament of Christes bloode is the bloode of Christ so the Sacrament of Fayth is Fayth Wee see then that holie Augustine sayeth that the Sacrament in effect is one thing and the thing signifyed another for the bodie of Christ which suffered that blood which gushed foorth out of his syde are the reall thinges them selues but the mysteries of these thinges are that which hee calleth the Sacrament of the bodie and blood of Christ which is celebrated in rememberance of the Lords Passion not onelie at the solemnitie of Easter yearlie but also everie day through-out the whole yeare And not-with-standing that there is but one bodie of the Lord where-in hee suffered once onelie and one blood once onelie shedde for the redumption of the worlde yet the Sacramentes haue taken the names of those same thinges them selues so that they are called the Bodie and Blood of Christ while as they are so onelie called but for the similitude of those things which they signifie as the Passion daye and the daye of the Resurrection are so called which are yearlie celebrated while as not-with-standing in his bodie hee suffered but once as is sayde and rose but once Neyther can these dayes bee called backe againe because they are alreadie by-gone Yet not-with-standing by that forme of speach they are called such dayes where in the rememberance of the Lordes death and Resurrection is commemorated because they haue the similitude and resemblance of those dayes where-on our Saviour suffered and rose againe Whence wee say the daye or tomorrowe or the day after to bee the daye of the Lordes Passion or his Resurrection when as not-with-standing those dayes where-on these thinges were reallie done are by-past manie yeares agoe So also wee may saye That the Lord is sacrificed or offered vp when the Sacrament of his Oblation is celebrated while as not-with-standing hee was but once onelie sacrificed for the salvation of the worlde in his owne person as the Apostle sayeth CHRIST once suffered for vs leaving an example vnto vs that wee might followe His Foote-steppes For hee sayeth not that hee suffereth daylie in his owne person which hee did but once but hee left vs that example which vnto vs that are the faythfull is daylie represented in the mysterie of his bodie and bloode that who-so-ever commeth vnto it may know that hee must bee partaker of the Lordes sufferinges the patterne and resemblance where-of hee giveth in his holie mysteries according to that of Salomon When thou commest to eate at the Table of a mightie man consider diligentlie what is set before thee knowing that thou must prepare such things againe To come then to the Table of this mightie man is to bee partaker of the heavenlie Food and the taking heede to those thinges which are set before thee is the vnderstanding and discerning aright of the bodie and blood of Christ Whereof who-so-ever hee bee that is partaker let him take heede that hee must prepare such thinges also to wit that hee must bee Christes follower by dying with him the memorie of whose death hee must not onelie by believing but by tasting also confesse Also the blessed Apostle Sainct Paul wryting to the Hebrewes sayth Such an high Priest it became vs to haue who is holie harmelesse vndefyled separate from sinners and made higher than the Heavens Who needeth not daylie as those high Priestes vnder the Lawe to offer vp Sacrifice first for his owne sinnes and then for the peoples for this the Lord IESVS CHRIST did once when hee offered vp him selfe And now that which hee did once is daylie re-iterated for hee offered himselfe once for the sinnes of the people and yet not-with-standing this Oblation is daylie celebrated by the faythfull but in a mysterie that that which our Lord IESVS fulfilled by offering vp him selfe once in person might in rememberance of his Passion bee daylie performed and that by celebrating the holie mysteries there-of Neither is it vntruelie sayd that in these mysteries the Lord is crucified or suffereth because they carrie the similitude of that death and suffering whereof they are resemblances Whence it is also that they are called the Lords bodie and his blood because they take the name of that whereof they are the Sacrament Hence it is that blessed Isiodor in his Booke of Etimologies sayeth that this word SACRIFICE is so called as it were a Sacred fact because this action or Sacrament is consecrated with a mysticall sort of Prayer vnto the remembrance of the Lords Passion From whence it is that at his command wee call that the bodie and blood of Christ the which while it is made of the fruites of the earth it is sanctified and so becommeth a Sacrament by the Spirite of God working invisiblie The Sacrament of which Bread also and of which Cup is in the Greeke called Eucharict which in Latine being interpreted signifieth THANKS-GIVING And what is better I pray you than the bodie and blood of Christ and therefore that bread and that wine are compared to the bodie and blood of Christ because as the substance of this visible bread and wine nowrisheth and refresheth the outward man so that word of God which is the living bread by the participation of it refresheth the mynds of the faythfull And that holie fore-named Father doeth ever teach that the mysterie of the Lords Passion is to be celebrated in remembrance onlie of the Lords suffering for vs. And so by saying this hee showeth that the Lords proper suffering was but once but that the daylie rememberance thereof in our holie Solemnities is often to bee represented Whence it is that the bread which is offered al-be-it it be taken of the fruits of the earth while it is sanctified it is turned in the bodie of Christ and that wine which did

eate wee his bodie roasted with fyre because the holie Ghoste came in fyerie lykenesse vnto the Apostles in diverse Tongues V. The Israelites should eate the Lambes head and the feete and the purtenances and no-thing must there-of bee left over-night If anie thing there-of was left they did burne that in the fyre And they brake not the bones After ghostlie vnder-standing wee doe then eate the Lambes head when wee take holde of Christes Divinitie in our Beliefe Againe when wee take holde of his Humanitie with loue then eate we the Lambes feete because that Christ is the Beginning and the Ende GOD before all Worlde and Man in the ende of this Worlde What bee the Lambes purtenances but even Christes secret Preceptes And these wee eate when wee receiue with griedinesse the Worde of Lyfe There must no-thing of the Lambe bee left till the morning because all Gods Sayinges are to bee searched with carefulnesse and great diligence so that all his Preceptes must bee knowne in vnderstanding and deede in the night of this present lyfe before the last day of the vniversall Resurrection doe appeare And if wee can not search out throughlie all the mysterie of Christes Incarnation then ought wee to betake the rest vnto the might of the holie Ghost with true humilitie and not to search rashlie of that deepe secretnesse aboue the measure of our vnderstanding VI. They did eate the Lambes flesh with their Loynes girded In the Loynes is the lust of the bodie And hee that will receiue that holie housell shall cover and wrap in that Concupiscence and take with Chastitie that holie Receit VII They were also shod And what bee Shooes but of the hydes of dead beastes Wee bee truelie shod then if wee match in our steps and deedes the liues of men departed this lyfe which pleased God with keeping of his Commandementes VIII They had Staues in their handes when they did eate This staffe signifieth a care-fulnesse and a diligent over-seeing and all they that best knowe and can should take care of other men and stay them vp with their helpe IX It was enjoyned to the eaters that they should eate the Lambe in haste for God abhorreth sloath-fulnesse in his Servants and those hee loveth which seeke the joye of Ever-lasting Lyfe with quicknesse and hastinesse of mynd Prolong not to turne vnto GOD left the tyme passe away thorowe thy slow tarrying X. The eaters might not breake the Lambes bones No more might the Souldioures which did hang CHRIST breake His Holie Legges as they did of the two Thieues which hanged on eyther syde of Him And the LORD arose from death sound and whole with-out all corruption And at the last Iudgement they shall see Him Whome they did moste cruellie wound on the Crosse. XI This Tyme is called in the Hebrew Tongue PASCHA and in Latine TRANSITVS and in English a PASSE-OVER Because that vpon this daye the people of Israell passed from the Lande of Aegypt thorowe the redde Sea from the bondage of Pharaoh towardes the Land of Promise So also did our LORD at this Tyme departe as sayeth Sainct IOHN the EVANGELIST from this Worlde to His heavenly Father And even so wee ought to follow our HEAD and to goe from the Devill vnto CHRIST from this vnstable Worlde vnto His stable KINGDOME How-bee-it wee shoulde first in this present lyfe departe from Vyce vnto holie VERTVE from evill manners vnto good if vvee vvill after this our lent lyfe goe to that Eternall Lyfe and after our resurrection to CHRIST Hee bring vs vnto His Ever-lasting Father Who gaue Him vnto Death for our Sinnes To Him bee Honour and Prayse of Well-doing Wordle with-out ende AMEN A Notable Short DISCOVRSE VVritten by a Scots-man AS BALE vvitnesseth OF THE SACRAMENT Who lived in that same Age with BERTRAM 800 yeares agoe named RABANVS or Magnentius Maurus learned in all Sciences A Professor long in the Vniversitie of Paris and at last made An Abbot vnder Lodovicus Pius OF the other two thinges left vnto vs in Legacie that is Of the Bodie and Blood of the LORD it may be asked Why amongst all the Fruites of the Earth chiefelie he did choose Bread and Wine to designe the same as if these did excell all other Fruites of the Earth in woorth and were of greatest value Which Question wee thinke may bee thus solved Our LORD did choose that the Sacrament of his bodie and blood should bee so received by the mouth of the Faythfull and that the same should bee converted to their nowrishment that by the visible worke the invisible effect and working of the other might be showne and made manifest For as the materiall Foode outwardlie nowrisheth and feedeth the bodie so the Word of God inwardlie nowrisheth the Soule strengtheneth the same For it is not by Bread onelie that Man liveth but by everie Word that procedeth out of the Mouth of God And the Word is become Flesh and hath dwelt amongst vs sayeth Trueth it selfe And as sayeth Christ himselfe My Flesh is Meat indeede and My Blood is Drinke indeede Now the flesh of Christ is Meate indeede because it feedeth truelie and nowrisheth man vnto eternall Life which is onelie true Life and his blood is Drinke indeede because truelie and solidlie it satiateth and slockeneth for ever the hungering and thirsting soule after Righteousnesse For as for temporall life men indeede may haue the same with-out this meate and drinke but that Eternall they cannot attaine vnto because that this Meate and Drinke signifieth that eternall societie and fellowship of the members vvith their head and their strait conjunction For sayeth hee Hee that eateth My Flesh and drinketh My Blood abydeth in Mee and I in him Wherfore it is needfull that wee receiue his bodie and blood that wee may abyde in Him and become members of His Bodie And the Sacrament heere-of to wit of our Becomming one with CHRISTES bodie and blood it is taken off from the Table to some men vnto destruction but the thing it selfe which is signified is taken by all men vnto lyfe and by none vnto destruction For who-so-ever is partaker of that the same man shall bee associate as a member to CHRIST his head into that Heavenlie Kingdome For it is another thing the Sacrament it selfe and the vertue of the Sacrament The Sacrament it selfe is onelie taken by the mouth but by the vertue of the Sacrament the inward man is refreshed The Sacrament also is turned into the food of the bodie but by the vertue of the Sacrament the dignitie of eternall Lyfe is obtained In the Sacrament againe all the faythfull Communicantes make a paction of mutuall fellow-ship and brotherlie peace amongst them selues heere but by the vertue of the Sacrament all the members joyned and straitlie coupled with their head in eternall Glorie shall rejoyce for ever Therefore as the Sacrament it selfe is turned in our substance when wee haue eaten and drunken the same so lyke-wyse shall

hand of his Spirit bee so seated and setled in your heartes that by that heavenlie Stampe it thay bee both inwardlie witnessed to your owne Consciences and outwardlie testified in your liues to the world that Your Honoures are the adopted Children of that heavenlie Father whome as You set Your selues to glorifie on earth hee shall not after the heaping of much Honour and Happinesse vpon You and Yours fayle to glorifie You in the highest Heavens which is the full Felicitie and blessed Rest of His owne Sainctes and which as the highest of all Wishes I shall not ceasse to beseech GOD to effectuate towardes YOVR HONOVRS and YOVR Hopefull and Happie Off-spring Your Honoures in all humble duetie WILLIAM GVILD TO THE READER THis Popish Plasma bred of Hydra's Braine Come from the Snakie Cerberus his Lake Which Pitchie Charon-Popes for trueth maintaine And it a Fulcre of their Fayth doth make Loe GVILD but guyle doth here expand their Packe Of wicked Wares vnto judicious view That who so reades this Booke may notise take And clearlie see this Paradox vntrue By written Word and Antiquaries olde He doth this Dogma dash and Trueth vnfolde WALTER FORBES The Life of BERTRAM PRIEST BY IOHN TRITHEMIVS a Popish Histriographer BERTRAM PRIEST and MONKE was one that was singularlie Skilfull in holie Scripture and notablie learned in like manner in humane Sciences of a most pregnant and quicke wit of an excellent and eloquent vtterance Neyther was hee lesse Notable and renowned for his holie lyfe than his great learning Hee wrote manie excellent Workes and Treatises where-of not-with-standing few haue beene suffered to come to our knowledge but in especiall hee wrote a most laudable and prayse-worthie Worke of Predestination vnto King Charls Brother to Lotharius the Emperour and like-wyse a Booke of the Bodie and Blood of the LORD Hee lived in the tyme of Lotharius the Emperour aforesaid in the YEARE of GOD 840. BERTRAM His Treatise Of the Bodie and Blood OF CHRIST TO CHARLES King of FRANCE Nephew to CHARLES the Great Emperour THE PREFACE YOu command Renowned Prince that what I thinke concerning the mysterie of the Bodie Blood of CHRIST I should signifie to your Highnesse A Commandement indeede in howe much worthie of your high Soveraignitie to enjoyne in so much moste harde to my small strength to performe For what is more worthie of Royall providence than catholicklie to vnderstand His holy Mysteries who hath deigned to bestowe vpon you that princelie Throne and not to suffer your Subjectes divers●ie to bee distracted in Opinions concerning the Bodie and Blood of CHRIST wherein doeth consist the summe of Christian Redemption For while some of the Faithfull affirme that the mysterie of the Bodie and Blood of Christ which is daylie celebrated in the Church is to bee considered without anie figure or vaile of vsuall to wit and sacramentall speach and to be taken onelie according to the naked simplicitie of the verie literall words and others againe that these things are set downe and comprehended vnder a figure and mysticallie so that it is one thing which is seene by the bodilie sight and another thing altogether diverse which the eye of fayth onelie beholdeth Heereby it commeth to passe that no little strife is found to bee amongst them And seeing the Apostle writeth to the faythfull that they thinke and speake all one thing and that no division be seene to be amongst them they are not then a litle divyded who speake so diverslie of the Bodie and Blood of Christ not beeing alike minded Wherefore your Royall Majestie stirred vp by the zeale of Fayth weighing these things aright and desiring according to the Apostles direction that all thinke and speake one thing doeth diligentlie search the hid trueth of this point that you may call backe the wanderers vnto it whence it is that you disdaine not to inquire the veritie therof even from them of the meanest ranke knowing that the mysterie of such an hid secret cannot bee vnderstood but by God his revealing of the same who without exception of persons showeth foorth the light of his trueth by whomsoever he chooseh But in how much it is pleasing to my meannes to obey your command it is as hard to dispute concerning a matter most distant from humane senses and not to be passed thorow without the instruction of the Spirit of God Beeing subject then to the direction of your Highnesse and confyding in his favour and aide concerning whom we speake in as few words as I can not trusting to mine owne wit but following the footesteps of the holie Fathers I shall open vp what I thinke in this matter YOVR High Excellence desires then to vnderstād If that Bodie and Blood of CHRIST which is taken by the mouth of the Faythfull in the Church bee taken so in a mysterie or according to a literall veritie that is Whether it containe some secret thing which is onlie manifest to the eyes of Fayth or without the covering of anie such mysterie if the eyes of the bodie beholde that outwardlie which the soule and mynde doeth beholde inwardlie That the whole matter which is in hand then may appeare manifest and if it bee that same Bodie which was borne of the Virgine Marie which suffered died and was buried and rising againe ascended to heaven and sitteth now at the right hand of the Father let vs looke throughlie first to the former of these questions And lest we be intangled within the obscure circuit of ambiguous and doubtfull words we must first define what a figure is and what we call literall veritie that so eyeing some certaine thing we may know assuredlie whither to direct the course of this our present discourse A figure then is a certaine overshadowing of a thing with some vailes or ornaments of speach manifesting so what it intendes as for example when wee speake of the worde wee call it Bread as in the Lords Prayer when wee desire to bee given vs our daylie Bread or when Christ who is the incarnate worde speaking in the Gospell sayeth of himselfe I am the living Bread which came downe from Heaven Or when hee calleth him●elfe a Vine and his Disciples Branches all these speaches say one thing and signifie another But literall veritie is the demonstration of a manifest thing not covered with anie resemblances of shadowing but insinuated in its owne pure and proper and that wee may speake more plainlie in its owne naturall and manifest signification as when Christ is said to be borne of the Virgine Marie suffered was crucified died and buried there is nothing heere over shadowed with covering figures but the veritie of the thing is showne by the proper signification of the naturall words themselues neither may wee vnderstand anie other thing heere than is spoken But in the former examples it was not so for Christ substantiallie is not Bread nor a Vine neither were the Apostles Branches

safetie of the Worlde Hee had not as yet redeemed vs with his precious blood when alreadie our Fathers in the Desart by Spirituall Food and invisible Drinke did eate his bodie and drinke his blood as the Apostle t●stifyeth when hee affirmeth our Fathers to haue eaten that same Spirituall Food drunken that same Spirituall Drinke Not that how the same was done is to bee inquired but Fayth that it was so done is to bee acquired For that selfe-same GOD who in his Church by his Almightie power changeth the Bread and Wine into his Flesh and Blood after a Spirituall manner that selfe-same GOD I saye turned in the verie like sorte the Manna which rayned from Heaven into his owne bodie vnto them invisiblie and turned the water gushing out of the rocke into his owne blood Which thing David vnderstanding hee declared the same manifestlie beeing instructed by the holie Ghost saying that Man did eate the bread of Angels For it is a thing to bee laughed at to suppose that that corporall Manna given to the Fathers doeth feede that heavenlie hoaste or that they doe eate anie such meate who are filled with the Banquets of that Heavenlie worde The Psalmist surelie showeth or rather the Spirite of God speaking by the Psalmist either what our Fathers by that heavenlie Manna did receiue or what the faythfull nowe in the mysterie of the bodie and blood of Christ ought to conceiue and belieue In both these surelie Christ him selfe is meant who feedeth the soules of the earthlie believers and is the meat of the heavenlie Angels and both this is done not with a corporall tasting nor by a bodily foode but by the vertue of the spirituall word And vvee vnderstand by the Evangelistes rehearsing that our Lord Iesus Christ before that hee suffered taking bread gaue thanks and gaue to his disciples saying This is my Bodie which is given for you doe this in remembrance of Mee Likewyse He tooke the Cup after Supper saying This Cup is the New Testament in my Blood which is shed for you Where wee see that Christ as yet had not suffered and yet the mysterie of his bodie and his blood was alreadie celebrated for wee thinke not that anie of the faythfull will doubt that that bread was made the bodie of Christ which giving to his disciples hee sayeth thereof This is my Bodie which is given for you Neither that they will doubt that that Cup doeth containe the blood of Christ sacramentallie to wit concerning the which hee sayeth also This Cup is the new Testament in my blood which shal be shed for you So that a little before hee suffered hee could thus haue changed that substance of bread and creature of wine into his owne bodie which was to suffer and into his blood which was to be shed and so also he was able to convert that heavenlie foode after the same manner that rained in the wildernesse and that water which gushed out of the Rocke into his bodie and blood albeit that long after hee was incarnate and his flesh was to hang vpon the Crosse for vs and his blood was to bee shed for our ablution Heere also wee ought to consider how the words are to bee taken which himselfe sayeth Except yee eate the flesh of the Sonne of man and drinke his blood yee haue no lyfe in you Hee sayeth not that his flesh which did hang vpon the crosse should be cutted in pieces and eaten by his Disciples or that his blood which was to bee shed for the redemption of the worlde was to bee given to his Disciples to drinke for that were a facinorous and an abhominable thing if either his blood were so drunken or his flesh eaten according as that grosse and incredulous people thought Wherefore in the words following hee sayeth to his Disciples who indeede believed his words but not as yet had throughlie pearced vnto their right meaning Doeth this sayeth hee offend you what therefore if yee shall see the Sonne of man going vp where hee was before As if he would haue sayde Yee shall not thinke that my bodie is to bee divyded in partes amongst you to bee eaten corporallie or my blood to be so drunken when after my resurrection yee shall see mee going vp to the heavens with the whole fulnesse of my bodie and blood then ye shall vnderstand that my flesh is to be eaten by the faythfull not as these grosse and incredulous people doe thinke but truelie and in a mysticall manner bread and wine being converted sacramentallie to wit into the substance of my bodie and blood to bee taken by the faythfull And thereafter hee lyke-wyse sayeth It is the Spirit that quickeneth the flesh profiteth nothing Hee sayeth the flesh profiteth nothing that way as the incredulous Capernaites vnderstood for other-wise it giveth lyfe as it is taken in a mysterie by the faythfull And hee showeth manifestlie himselfe wherefore this is when hee sayeth It is the Spirit that quickneth Therefore in this mysterie of the bodie and blood of Christ there is a spirituall operation which giveth lyfe without the which operation these mysteries profite nothing because they may feede the bodie indeede but they cannot nowrish the soule But heere aryseth a question which sundrie doe propone affirming That these thinges are not figuratiuelie to bee vnderstood but according to the verie literall veritie which while they say they withall gaine-say the writings of the holie Fathers Sainct Augustine one of the chiefe Doctors of the Church in his third Booke concerning the doctrine of Christ writeth so Except yee eate sayeth our Saviour the flesh of the Sonne of man and drinke his blood yee shall not haue lyfe in you Hee seemeth to command a wicked and facinorous fact but hee doeth not so for he speaketh figuratiuelie commanding vs to communicate of the Passion of the Lord and that wee should profitablie and comfortablie lay it vp in our mynde That his bodie was crucified and wounded for vs. Wee see then that Augustine sayeth that the mysterie of the bodie and blood of Christ is to be celebrated by the faythfull vnder a figure or in resemblance for to eate his flesh and drinke his blood carnallie it is not a point of Religion but of wicked villanie amongst whom were these who in the Gospell vnderstanding the wordes of our Saviour carnallie departed from him and went no longer with him Lyke-wyse Augustine in that Epistle which he wryteth to Bishop Boniface amongst other things saith this to wit When Easter approacheth wee vsuallie say that the morrow is the day of the Lords Passion when not-with-standing hee hath suffered manie yeares agoe neither was that Passion of his but once and vpon the Sabbath thereafter wee say This is the day of the Lords Resurrection when notwithstanding manie yeares are by-past since hee arose Wherefore no man will bee so foolish as to accuse vs because wee call these dayes so but according

proceede from the Vine-grape by the sanctification of the holie mysterie is made the blood of Christ not visiblie as is vsuall is substantiall conversions but as the same Father sayeth by the invisible operation of the holie Ghost And because they are a farre more different thing by the invisible power than they appeare outwardlie and are seene to bee hee distinguisheth them while he saith that the bread and wine are therefore compared to the bodie and blood of Christ because as the substance of the visible bread and wine nowrisheth and cheareth the outward man so the worde of God which is the liuelie bread by the participation thereof refresheth in like manner the soules of the faythfull By saying of which things hee confesseth plainlie that whatsoever is taken outwardlie in the Sacrament of the Bodie and Blood of our Lord it is meete for the refreshment of the bodie onelie but the word of God which is the invisible bread beeing invisiblie present in that Sacrament doeth feede the soules of the faythfull invisiblie quickning them by the participation of himselfe Hence it is that the same divine Doctor sayeth that it is a Sacrament in anie celebration when the action is so performed that some thing is vnderstood to be signified which is to bee holielie taken By saying which hee showeth that all Sacramentes in holie matters doe containe some mysticall thing and that it is one thing which is seene by our outward eyes and another thing which is inwardlie to bee vnderstood by our mynds And after this hee showeth what Sacraments are to bee celebrated by the faythfull to wit Baptisme and that of the Bodie and Blood of Christ. Which are called Sacramentes because vnder the covering of the corporall thinges in these Sacramentes the divine vertue more secretlie worketh salvation Whence it is that from their secret and sacred vertue they are called Sacraments And thereafter hee sayeth that in the Greeke they are called MYSTERIES because they haue a secret and hid nature and disposition with them What then are we taught here but that these things which are sayd to bee the bodie and blood of our Lord are therefore called mysteries because they haue a secret and hid disposition and qualitie that is that one thing they show outwardlie and another thing invisiblie they worke inwardlie From this they are also called Sacramentes because by the covering of corporall things the heavenlie power more secretlie dispenseth the salvation of the faithfull partakers Out of all then which hath bene formerlie spoken wee haue showne vnto you that the bodie and blood of Christ which is taken in the Church by the mouth of the faythfull are signes and figures according to their visible shape but according to their invisible substance that is according to the power of the heavenlie word they are the bodie and blood of CHRIST truelie whence it is that according as they are seen as the visible creatures they nowrish the bodie but according to the vertue of the more powerfull substance they both nowrish and sanctifie the soules of the faythfull WE must looke now to the drift of the second Question consider if that same bodie which was borne of the Virgine and suffered died and was buried and sitteth now at the right Hand of the Father bee that which is taken by the mouth of the faythfull daylie in the mysterie of the Sacrament Then let vs aske at Sainct Ambrose what hee doeth thinke concerning this matter for hee sayeth in his first Booke of the Sacramentes Surelie it is a wonderfull thing that God rained downe heavenlie Food vnto our Fathers and that they were daylie nowrished vpon celestiall meat whence it is sayde that Man did eate the bread of Angels and yet they who did eate that bread died all in the Desart But that meate which thou takest and that bread of life which came down from heaven furnisheth the nowrishment of everlasting lyfe and who-so-ever eateth this bread hee shall never die and this bread is the bodie of Christ. Looke then in what respect it is that this holie Doctor sayeth that Christes bodie is foode which the faythfull receiue in the Church for hee sayeth that bread of lyfe which came downe from heaven furnisheth the nowrishment of everlasting lyfe Now I aske if it furnisheth that nowrishment as it is seene or as it is taken corporallie as it is chewed with the teeth swallowed with the mouth and received in the stomacke Not. For that way it should feed the flesh onelie which is mortall neyther giveth it anie immortalitie that way nor can it bee sayde that who-so-ever eateth this bread so shall not die for ever for that which the bodie receiveth is corruptible neither can it availe vnto eternall lyfe because that which is subject to corruption cannot giue eternitie Therfore in that bread there is a lyfe which is not seene with these corporall eyes but which wee beholde with sight of fayth and that is that heavenlie bread which came downe from heaven and concerning the which it is sayd who-so-ever eateth this bread shall liue for ever which is the bodie of our Lord. Also in the wordes following when hee was speaking of the almightie power of Christ he sayeth so The word of God that might of nothing make that which was not can Hee not change these thinges which are into that vvhich they were not For it is not a greater matter to create new things than to change natures Sainct Ambrose then sayeth that there is in the Sacrament of the bodie and blood of our Lord a mutation made marveilouslie because divinelie and ineffablie in respect it is an incomprehensible mysterie Let them tell then sayeth he who will haue nothing vnderstood according to an internall secret vertue but all to bee esteemed after an outward and visible manner onelie wherein this mutation is made for according to the substance of the creatures they are that same thereafter which they were before the consecration they were first bread and wine vnder the which shape they beeing consecrated are seene still so as yet to remaine It must be inwardlie then that they are changed by the mightie power of the holie Spirit and that which fayth beholdeth feedeth the soule onlie and furnisheth the nowrishment of eternall lyfe Also in the words following he sayeth Wherefore seekest thou the order of nature in the bodie of Christ aboue the order of nature our Lord was borne of the Virgine Marie But heere then aryseth the hearer and sayeth that that is the verie bodie of Christ which is seene and that is his blood which is drunken neither that we must aske how it is so but that wee must belieue that it is so Thou seemest for-soothe to thinke well but if thou weigh diligentlie the force of the wordes thou believest indeede faythfullie that it is the bodie and blood of Christ but yet if thou wouldest vnderstand aright thou shalt finde that

which is vnderstood hath a spirituall fruit This Venerable Doctor then by saying this teacheth vs what wee ought to thinke concerning the proper bodie of Christ which was borne of the Virgine and sitteth nowe at the right Hand of the Father in which hee is to come to judge the quicke and the dead and what wee ought to thinke of that which is offered vpon the Altar where-of the People are made partakers That bodie is whole neither is it divided by any cutting nor covered with anie figures But this which is set vpon the Table of the Lord is a resemblance of that because it is a Sacrament And that which is seene outwardlie hath a corporall shape and feedeth the bodie but that which is vnderstoode inwardlie it hath a spirituall fruite which quickeneth the Soule And when he would haue spoken more manifestlie concerning this mysticall bodie hee sayeth thus in the wordes following If ye will vnderstand concerning the bodie of Christ heare the Apostle saying Yee are the Bodie and Members of Christ. If then yee bee the bodie and members of Christ your mysticall resemblance is set on the Lords Table and yee receiue the mysterie of the Lord and vnto that which you are yee say AMEN and by aunswering so yee subscrybe there-vnto Thou hearest then of the bodie of Christ and thou aunswerest AMEN Bee a member then of the bodie of CHRIST that that may bee a true AMEN Wherefore then is this mysterie in the bread Wee shall bring nothing heere of our owne wit but let vs heare the Apostle when hee was speaking of that Sacrament saying For wee being manie are one bread and one bodie And holie Augustine instructing vs sufficientlie of the rest sayeth That as in that bread which was offered on the Altar the bodie of Christ was resembled so also the bodie of the people that did receiue it was lyke-wyse represented that so hee might showe manifestlie that that is the proper bodie of Christ onlie which was borne of the Virgin sucked suffered died was buried rose againe ascended to the Heavens and which presentlie sitteth at the right Hand of his Father and is to come to Iudgement But this which is set vpon the Lordes Table containeth the mysterie of the bodie of the faythfull as the Apostle witnesseth saying For wee beeing many are one bread and one bodie in Christ. Wherefore most Noble Prince let your wisedome consider that it is most clearlie showne by Testimonies of holie Scripture and Sayings of the holie Fathers That that Bread which is called the Bodie of Christ that Cup which is called the Blood of Christ is a figure because it is a mysterie And that there is a great difference betweene the mysterie of his bodie and his bodie it selfe which suffered was buried and rose againe because this is the proper bodie of our Saviour neither is there in it any figure or signification but the manifestation of the thing it selfe is knowne and the believers desire the sight of him because hee is our head and by the sight of him our desire shal be satisfied because He and the Father is one not according to that that our SAVIOVR hath a bodie but according to the fulnesse of the DEITIE which dwelleth in the Man CHRIST But in that which is celebrated in a mysterie is a resemblance not onlie of the proper bodie of Christ but also of all believers in him for it beareth the figure of both the bodies that is both of Christ which suffered and rose againe and of the people which are renewed in Christ by Baptisme and quickned from the dead Let vs also adde this That that Bread and Cup which is called the Bodie and Blood of Christ representeth the remembrie of the Lords Passion or Death as him selfe sayde in the Gospell Doe this in rememberance of Mee Which the Apostle Sainct Paul expoundeth saying How often so-ever yee eate this Bread and drinke this Cuppe yee shall remember the LORDES death till His comming againe We are taught then by our Saviour and also by the holie Apostle Sainct Paul That that Bread and that Bloode which is set vpon the Altar is set downe in rememberance and resemblance of the Lordes death and Passion that it may call to recent memorie that which was done long a-goe where-by wee beeing remembered of his death and suffering may bee made partakers there-by of that heavenlie Gift where-by wee are redeemed from Death ever-lasting Knowe wee lyke-wyse that when wee come to the sight of Christ him selfe wee shall not haue neede of such meanes where-by wee may bee admonished what his great bountifulnesse sustayned for vs because beholding him selfe face to face wee shall not bee put in mynde by the outward admonition of temporall thinges but wee shall beholde him by the contemplation of the veritie it selfe even as wee ought to giue thankes for ever vnto the Author of our Salvation Neyther there-fore let it bee thought al-be-it wee say this that there-fore the Bodie and Bloode of Christ is not truelie apprehended by the Faythfull in the mysterie of this Sacrament seeing Fayth apprehendeth not that which the Eye seeth but that which it selfe believeth because it is spirituall foode and spirituall drinke feeding the Soule spirituallie giving lyfe full of eternitie as the Lord our Saviour commending this mysterie fayeth It is the Spirite that quickeneth for the Flesh profiteth nothing Desiring then to obey Your Highnesse Commaund heere-in I beeing but of small abilitie haue vnder-taken to reason concerning thinges of no small importance and controversie not following the presumptiō of mine own thoughts and estimation but looking to the authoritie of Fathers and those that haue gone before mee Which if You allowe to bee spoken catholicklie attribute the same vnto the worthinesse of Your Fayth who laying a-syde the Glorie of Your Royall Majestic was not ashamed to haue an Aunswere of the Veritie from Your humble Servaunt But if it please You not let it bee imputed vnto mine insufficiencie vvho was not able to declare these things so effectuallie as other-wyse I desyred AMEN The Purging of BERTRAM Out of the Expurgatorie Spanish Index of Don Gasp●r Quiroga Cardinall and Arch-bishop of Toledo Generall Inquisitor of Spayne and set foorth by his Commaund and of the Councell of the sayde Generall Inquisition according to the Decreet of the Councell of Trent and by the speciall Mandate Authoritie of Philip the second King of Spayne And by the care and direction of the Duke of Alue in the Low-Countreys Framed and made vp Anno 1571. According to that Copie printed at Madrill there-after by Alphonsus Gomesius His Majesties Printer there Anno 1594. That the Booke of BERTRAM Priest Of the Bodie and Blood of CHRIST beeing amended may bee hence-foorth tolerated The Iudgement and Decree of the Vniversitie of Duay approoved by the Censures as fol●oweth ALtho wee greatlie account not of this Booke and therefore we are not much carefull altho

wee be turned into the bodie of Christ if wee obedientlie and holilie liue in him Wherefore because Bread strengtheneth the bodie therefore for the lyke operation towardes the soule it is called Christs bodie and because Wine furnisheth nutritiue blood and cheareth the bodie therefore is for that relation to Christes bloode why it is compared there-vnto And these visible signes when they are sanctified then by the holie Spirit they are converted into the Sacrament of the bodie of Christ. But it is onelie in the way of this lyfe that wee are so sed and refreshed with the Sacrament of the bodie and blood of Christ that so nowrished there-by wee may become one bodie and by the tasting of this heere wee may bee prepared for immortall and eternall thinges heere-after And in so farre as spirituallie wee are quickened in him being sealed vp by Angels Foode vnto that lyfe that holie Spirite of his worketh powerfullie in vs by these his holie Sacraments And because according to the flesh it behoved him to pearce the Heavens that these who by fayth are renewed and borne over againe in him might more confidentlie and earnestlie long after him hee hath left vnto vs this Sacrament as a visible Figure and Resemblance a Signe and a Seale of his bodie and blood that by these thinges our myndes and our bodies by fayth more plenteouslie may bee nowrished to partake of invisible and spirituall thinges Now it is the Signe and Seale which outwardlie we see and feele but that which is inwardlie participated is all Substance and Trueth and no shadowing or resemblance and therefore there is nothing but Trueth and the Sacrament of the verie flesh of CHRIST which is manifested vnto vs. For the verie flesh of CHRIST which was crucified and buried even the SACRAMENT of that true flesh it is which by the Priest vpon the Altar through the word of CHRIST and power of the holie Spirit from Aboue is consecrated made holie FINIS Ioshua 9. 1. King 13. How the Papist●s ●buse Antiquitie 1. By making them ●lu●● Iudg●s over the Ancients 〈◊〉 Q●●to de 〈◊〉 Epist. in 〈◊〉 2 By wresting then meaning 3. By razing out of their W●●s what makes against them Orat. ● contra Arriā 4. By rejecting them g●oss●ly 〈…〉 〈…〉 lib. 2. cap. 8. De Co● 〈◊〉 2 cap. 12. De Co●cil I. 1 cap. ●3 5. By calling them Count●rf●ts wh●● they make against them but obtruding them as true when they seeme to make for them 6. By calling them manif●st L●ars 7. By putting in fal●e words of their owne in the Writs of the Auncients 8 By call●●g the most ancient Councels false and fraud●ull B●ll l. 1 de L● i●● cap. 20. 〈◊〉 1 de P●●●● cap. 9 9. But most of all in pudentlie rejecting● and tran●gre●sing by their owne Con●●ss●on the most sacre● Antiquitie of ●ll which is that of scripturall Precept and Christ●s practise Concil Trid. S●ss 5 cap. 3 can 1. * TRANSVESTANTIATION ●ooke of Martyrs Fol. 1660. Rom. 2 29. Iohn 6 63. Iohn 3 5. The state of the Cont●oversie 1. Corinth 1. The two Questions which this Trea●ise proponeth The fi●st Question is Whether the literal sense or a figu● at ●e is to be ●etained in the word●s of the LORDES Supper He call●th at a figure which we cal a Tro●● and C●●ero the ligh●es of speach So Sacramentes are visible wordes and externall ●ig●●es wherby as Loinbard sayeth lib. 4 dist 1. we are taught in heavenly matters Iohn 6 15. He c●lleth that V●ritie which is a proper speach and which there●fter hee calleth a proprietie Therefore Augustine sayeth lib. 3 contra Maxim Sacramentes are one thing but signifie another Therfore wee must beware that wee take not a figuratiue spe●ch according to the let●●r lib. 3 de do●● Christ. cap. 10. 1. Argument taken from the nature of a mysterie 2. Argument from the judgement of our senses● and from experience● v●to which judgement Christ him selfe eppealeth Luke 24. 3. Argument from the nature of fayth whose propertie is ●o be● conver●●●● about spiritual subjectes Heb● 11 1. 4. Argument diffe●●t things cannot be pred●●ble one of another● but the br●●d and the bodi● of Christ are different c. L●go 5. Argument from the ●●du●uon of diverse forces of substanti●ll changes whereof Tr●nsubs●ntiation 〈◊〉 e● 1. o●● 6. Argument from a S●cr●mentall sort of 〈◊〉 which must be granted in 〈…〉 7. Argument from B● p●●●● wher●●n the water change●h not its 〈◊〉 nature therefore neyther the bread and w●ne in the Lords Supp●● 8. Argument from 〈◊〉 for that which 〈…〉 the body 〈…〉 he 〈◊〉 or 〈◊〉 which i● 〈…〉 of the bodie 1. Cor 10. 9 Arg●ment from 〈◊〉 Apostl● his 〈◊〉 Our F●thers in the Ser 〈…〉 and in the water that pushed out of the Rocke were p●●t●kers of Christ his bodie and blood otherwise they shoulde no● 〈◊〉 vnto the faythfu●l in the Old Testam●t that which th●y 〈◊〉 but all the form● non 〈◊〉 of them required not the ●o porall prefence of that which they signi●●ied ther●oe according to the invisible ●fficacie of the holie Ghost onelie they had their 〈◊〉 men●●ll force● as doeth the LORDES Supp ● 10 Argument from the intern●ll matter of the Sacrament●s Our F●th●rs were m●d● pa●t●k●ts of Christ but wee are m●de 〈◊〉 of Christ 〈◊〉 both wee and they of one thing 11. Argument from o●● feleo● pur●●●●rs o● that ●pirituall and ●●●●●●lie foode The Angels did not● 〈◊〉 of that corpo●●ll Manna 〈◊〉 of that spirituall therefore even so the ●aythfull not in a corpor●ll but in a spirituall manner by fayth doe ●ate the ●od●e of CHRIST 12. Argument from the c●rcumstance of the tyme of the 〈◊〉 rat●on and institution of the Lords Supp●●s Matthew 20. Iohn 6. ●3 Argument from the absued and wicked v●●l 〈◊〉 which necessar●●●● followeth that gross● 〈◊〉 ●●t●ng of Chi●stes ●od●● 14. Argument from Christes visible as●●●sion and the estat● of his glorious bodie in heaven not to be broken any more or catnallie to be eaten by p●●●●●ale on earth 15. Argument from the Author of that 〈◊〉 whereof the 〈…〉 by the 〈◊〉 to wit the 〈◊〉 which qu●●keneth Where wee haue to no● 〈…〉 16. Argument from the 〈◊〉 of 〈◊〉 who sayeth 〈…〉 wordes 〈…〉 17. Argument from the ●●u●l soune of speach in such things which is ●igura●●●●e and yet easilie vnderstood 18. Argument from the sacramentall proportion similitude betweene the sigue and th●ng signified which who taketh away overthroweth the nature of a Sacrament 19. Argument likewise who knoweth not that for this resemblance the name of the thing signified is imposed on the signe is ignorant of the nature of Sam●ntes 20. Argument that which after a sa●●ament●ll manner is Christes bod●e is not the same properlie 21. Argument Who con●oundeth the signe with the thing signified making the one to be the other destroyeth the n●t●re of a S●●●●ment 22. Argument from the nature of Christ●●●● Bo●●e which is but one therefore can bee