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truth_n	ancient_a	church_n	true_a	2,421	5	5.1957	4	true

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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

THREE Rare Monuments of Antiquitie OR BERTRAM PRIEST A FRENCH-MAN Of the Bodie and Blood of CHRIST written 800 yeares agoe with the late Romish purging thereof AELFRICVS Arch-bishop of Canterburie an ENGLISH-MAN His Sermon of the Sacrament preached 627 years agoe AND MAVRVS Abbot A SCOTS-MAN His discourse of the same 820 years agoe All stronglie convincing that grosse Errour of TRANSVBSTANTIATION Translated and compacted By M. VVilliam Guild Master at King-Edward Printed at ABERDENE by Edward Raban For David Melvill 1624. To the truelie Noble and right honourable VVILLIAM EARLE Marshall of Scotland Lord Keyth and Altrie c. My singular good Lord and Patron AND TO The Right Honourable His most Worthie Religious Ladie the Gracious Daughter of a most Godlie Mother I Doubt not but your Honoures knowe that when the most ancient treuth of the ancient of dayes registrate in his holie word and left vnto vs to be the onlie rule of our fayth doeth fayle our Adversaries of the Romish Church that then their next refuge is after that they haue loaded sacred Scripture with odious imputations of obscuritie imperfection and sweying everie way in their severall conflictes to fill the eares of each one with their clamorous vp-brayding of Antiquitie and humane authoritie when divine hath forsaken them like Saul who when God would not aunswere him had his recourse to Samuel Which notwithstanding how little it maketh for them how as smallie it avayleth them as Balaam did Balak when hee sent for him to curse where in the contrarie hee blessed or as Baal ayded his owne priests when hee was so earnestlie in-called vpon by them to answere while in the meane time there was no voyce heard any one who with a single eye ever perused the same may easilie perceiue and manifolde experience hath oftentimes proven And yet we see that this is their great Diana of Ephesus wherein they glorie more than the Iewes when they cryed The Temple of the Lord the Temple of the Lord and as Rahel hid her fathers Idoles with the Camels furniture and sate on the same and would not aryse So with the furniture of venerable but wrested and wronged Antiquitie they would hyde their Errours and cover the Idolatrie of their whorish mother from whom they can not bee mooved to depart nor goe out of Babel or put away their strange gods and bee purged with Iaakobs godlie familie So that their doing is like the craftie dealing of the Gibeonite Ambassadoures who to make a League with the Lordes People pretended that they had journeyed from a verie farre countrey and were come for the Name of the Lord and this their impudent lie which yet they would haue to bee believed as an vndoubted trueth they soothe vp forsooth by demonstration of Antiquitie that therefore all which they had was olde and this was their onlie proofe whereby Ioshua and both Princes and People were deceived the reason whereof is given in Scripture Because they asked not counsell at the mouth of the Lord. Even so that which our Adversaries bring when they haue quitted Scripture to make their blasphemous lies to bee believed as sure sacred trueth is that which as they pretende is from a verie farre even the Apostles tymes and ancient holie Fathers of the primitiue Church glorious in sufferings and from their immediate successours And all this they doe forsooth but for the Name of the Lord having a religious pretence as Simeon and Levi did of clearing trueth convincing errour thereby and so to make vnitie of fayth in the Church of God And to performe all this all which they would seeme to showe or say is all olde drawne from Antiquitie But beeing aware by Ioshua's example will wee trye the men and their speaches their furniture and pretences and all this by the right rule with the men of Berea and as Israel should haue done the Gibeonites asking counsell at the mouth of the Lord which hee hath opened in holie Scripture and which wee are bidden search not believing rashlie everie doctrine to bee carried about there-with but trying the spirits whether they bee of God or no and then wee shall easilie discerne and discover their guyle and knowe the Beast by his Dragon mouth to bee but a craftie counterfet of the Lambe And tho for a seducing ende as was that of the olde Prophets of Bethel pretending the word of the Lord that these ancient Fathers are adduced by them to proue yet they are found rather to improue their erroures and beeing violentlie drawne contrarie to their minde to pleade for lies they either stand as Christ before Pilate not vttering a word or as Daniel for Susanna opening their mouthes to withstand conspyring falshood and defende injured innocencie whereby bragging Goliah so hath oftentimes his head cut off with his own sword and what they most repose in is found truelie to depose against them And moreover howe they vse Antiquitie let the single eye judiciouslie heere-by remarke First by making themselues Iudges of the Fathers whome yet they pretende to admit as Iudges over them by admitting the Interpretations of such as they list and seeme to make for them and roundlie rejecting the Expositions of others as Bellarmine doeth clearlie lib. 1 de Pu●g cap. 5 of such as make against them And as for the Pope by giving him vncontrollable power to over-top them assigning to their wordes his fittest meaning yea and to make to bee the mea●●ng which is not by his celestiall judgement Next as is set downe in the ●xpurgatorie Index of this same ●ERTRAM they avowedlie professe That in the ancient Catholick Writers they tolerate manie Er●ours and must extenuate and ex●use them and oftentimes must de●ye them by devysing a fit shi●t ●nd some handsome meaning vnto them when in Disputations they are opposed against them Besides howe shameleslie they raze out of Auncientes whatsoever maketh against them their avowed practise of the same in the last Edition of Sainct Augustine printed at Paris by Nivel in Sainct Iacques Streete at the Storks 1571 in these wordes doeth testifie Ex sanctiss Tridentini Concilii decreto veterum patrum codices sunt expurgandi To whome I must say as Amb●ose sayde of olde to the Arrians That they may well blot out the letters but the fayth they shall never abolish Moreover how disdainfullie● times they reject all the Father● and bring in some handsome expo●sition of their owne to fit their pur●pose let that practise of Bellarmine● lib. 1. de purg cap. 6 giue proof● and in particular of some as o● Tertullian saying That little cred● is to bee given him and of others as Origen That hee was accursed on earth and was seene in Hell a●ter death with Arrius and Nestorius Yea of them all in common h●● spareth not to say when they mak● against him Scripta Patrum non sun● regulae nec habent authoritatem obligandi And againe

Argumenta à veterum testimonio petita posse merito c●ntemni dum ●a opponuntur In like manner such as they grant of the Auncientes to bee but counterfets especiallie affirming so when they are adduced against them in peremptor manner they obtrude them as true when they seeme to make for them as the cleare collation of the ensuing places will evidentlie giue notice Bella●m lib. 1 de Christo cap. 10 compared with lib. 2 de Pont. cap. 16. Also lib. 2 de Missa cap. 12 compa●ed with lib. 1 de Verbo cap. 14. In the same forme they vse their owne moste famous Writers ●nd Histriographers calling them ●eart Liars when they make against them as Bellarmine doeth ●ozomen and Socrates lib. 1 de Cleri●is cap. 20 and yet as moste faythfull Writers hee vseth them to prooue this point lib. 4 de Pont. cap. 9. Neither may I omit the shamelesse corrupting of the Fathers by putting in false wordes as well as ●hey raze out the true Examples whereof in place of manie wee may see in Bellarmine lib. 2 de verbo cap. ●2 where hee citeth Chrysostome to haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where hee hath truelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lib. 2. de reliq Sanctor cap. 3 hee maketh Chrysostome to say in his Sermon of luventius and Maximus Tumules Martyrum adoremu● where there is no such word in t●● Greeke And as wee haue showne how they vse the ancient Fathers at the pleasure so how they vse ancie●● Councels when they make not f●● them let Bellarmine declare in h●● Preface De summo Pontifice and e● where accusing the second gen●rall Councell of Heresie for oppug●●ning the Papall Supremacie An● 381 and the Councell of Chalcedo● holden Anno 451 of falshood an● fraude while as yet they will haue the Pope onelie with his privat● Consistorie whether hee erre 〈◊〉 not to be obedientlie believed But moste clearelie to con●clude how despisinglie they reject not onelie humane Antiquitie b●● divine there-withall how ever the● brag of nothing more let their ow●● plaine Confession in that Councel● of Constance Sess. 13 beare witnesse● where concerning the taking away the Cup from the people they say● Albeit Christ instituted the Supper vnder both kyndes of Bread and Wine and such-lyke albeit in the primitiue Church this Sacrament was received vnder both kindes yet for avoyding some dangers let it be taken heere-after by Laiks onlie vnder one kynd and that vnder the paine of a Curse as the Councell of Trent hath decreed So that as the chiefe Priests and Elders and all the Councell sought false witnesses against Christ and tho manie came yet found they none till at last two came Even so altho the Pope and all his Councell seeke busilie false witnesses against Christes blessed Trueth registrate in Scripture yet amongst these reverend Fathers and ancient Doctors of the primitiue Church they shall finde none conspyring so together in everie age as they alleadge for them tho they would make a show of manie who seeme to say for them yet in effect the judicious and vnpartiall Reader and remarker shall finde it so no wise till some came in in later tymes for the behoose of that Romish high Priest and few Pople in great store in the Lords field and thorow faire pretences and secret subdolous meanes which they vsed and the not so warie vigilancie of the Lords owne Servants altho they were not so clearelie perceived nor heedfullie resisted in the beginnings yet when that wicked seede beganne to kythe more plainlie by anie growth and discoverie of it selfe it was remarked by sundrie vvho vvere awake and from tyme to tyme opposed by some tho few who were as Elias in Achabs time or the two afflicted witnesses spoken of in the Revelation who were still suppressed as they rose and spake or els killed by that bloodie Beaft A particular prooffe of the trueth heereof your Honours may see in these worthie Monuments of Antiquitie concerning that maine pillar whereon Poperie standeth the verie Soule of their Soule-Masses which beeing taken away lyke Dagons house it falleth to the ground and the palmes of the handes of that proude Idole are cut off where-by for their spirituall merchandize they so largelie receiue COnsidering then the worthie paines that the Pennes of the godlie of our Neighbour-Nation from time to time haue taken for the common benefite of all in translating sundrie worthie Authors for comforting and confirming the truelie religious amongst them as also finding how that glorious reformed and refined Church of France had not suffered the same to bee hid from the eyes of their people and had therefore translated the same into their natiue Idiom the sight whereof in that worthie Gentle-mans Librarie George Ogilvie of Carnusie a Lover of Letters and the Learned did much encourage me to put Pen to Paper And therewith considering with what serious intreatie that great glorious Martyr Bishop Hooper at his going to the fyre made to Doctor Brookes then Bishop of Glocester for his right information in the matter of the Sacrament desiring him to reade this worthie BERTRAM whom in a singular and earnest manner hee recommended vnto him Weighing these together I say and viewing with what rare light as a cleare Torch-bearer this man so long since hath gone before howsoever others worthilie of late haue followed after I was moved to bestow some paines in exposing it especiallie in these dangerous dayes to the common view of all whereby if our spirituall Nasci Pasci the new birth and new repaste be compared and the trueth or realitie of both according to the effectuall force and vertue which a thing hath be rightlie considered which maketh the verie renewed Gentile to be a true Iew indeed so far as ignorant Nicodemus swarved by his literall and carnall meaning from the true vnderstanding of Christs words when Hee spake of the one as farre with the carnall Capernaite shall our Adversaries bee groslie found to erre by their like literall and carnall meaning from the true vnderstanding of Christs words when he spake of the other And that to them as clearelie Hee showeth the way to vnderstand aright the true manducation of His Bodie while as Hee sayeth The wordes that I speake are spirite and lyfe as Hee pointeth at the true meaning of His wordes that a man must be borne of new againe while as Hee sayeth Except a man be borne of water and the spirite he cannot enter into the Kingdome of GOD. These paines then that I haue taken heerein with a most duetifull hand devoted heart to your Honours gracious acceptation humblie doe I offer the same without assentation which least of anie becommeth not my calling ceasing to blaze mans praise and as best befits mee I pray to God that the deepe Impression of His Image who is the viue Character of the Father may by the powerfull

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

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