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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

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

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

wherefore heere is pointed foorth a figure but in the preceeding speaches the literall veritie that is the plaine and open meaning in a cleare discourse is manifestlie showne But let VS returne to that for whose cause these thinges are formerlie spoken to wit to the consideration of the Bodie and Blood of Christ For if the mysterie thereof bee celebrated without anie figure it is not convenientlie called a mysterie seeing that cannot bee called a mysterie wherein there is no secret thing nothing removed from our corporall senses nothing hid with some coverture or other But that bread which by the administration of the Priest is made the Bodie of Christ showeth one thing to the outward senses of men and cryeth another thing inwardlie to the soules of the Faythfull Outwardlie the Bread is that selfe-same which it was before for wee see that same shape and colour and that same savour thereof is also perceived but inwardly a farre more different precious and excellent thing is intimated and exhibite because it is heavenlie and divine that is the Bodie of Christ is showne vnto vs which is not seene with these fleshlie eyes but is seene and taken and eaten by the looking on of a faythfull soule The Wine also which by the Priestlie consecration is made the Sacrament of Christs Blood representeth one thing outwardlie and containeth another thing inwardlie for what see wee outwardly but the substance of Wine taste it and it is Wine smell it and it savours Wine looke to it and you shall beholde the colour of Wine But if it bee considered inwardlie in the mynde it tasteth not as Wine but as the Blood of Christ vnto the Believers soules and is acknowledged so while it is seene and is approven while it is so smelled These things to bee so it is manifest seeing no man can denye the same because that Bread and that Wine figuratiuelie onelie is the Bodie and Blood of Christ for in that Bread as is clearelie seene there is no flesh knowne to bee in it or in that Wine anie drop of blood to bee pointed foorth while as after this mysticall consecration they are not-with-standing neyther called Bread nor Wine but the Bodie and blood of Christ. For if according to some there bee nothing taken figuratiuely in this Sacrament but all bee considered according to the ●oresaide verball veritie or literall meaning then faith worketh nothing heere because there is nothing heere considered spirituallie but all whatsoever is taken corporallie And seeing fayth according to the Apostle Heb. 11. 1 is an evidence of things which appeare not that is not of those substances which are seene we shall get nothing heere by fayth because whatsoever is heere falleth vnder and wee judge it with our corporall senses There is nothing more absurd also than to take that bread to bee flesh carnallie or to say that that Wine is Blood reallie for so it will not bee a mysterie seeing there is no secret nor hid thing in this sort of speach anie way contained How likewise are these sayde to be the Bodie and Blood of Christ seeing there is no change vnderstood to bee made of them for all 〈◊〉 change is either from that which is not into that which is or from that which is into that which is not or from that which alreadie is into another which in like manner is But in this Sacrament if the trueth in simplicitie be onelie considered and none other thing bee believed by the senses than that which they see there shall none alteration heere bee seene to bee made For neither is there a change out of that which was not into that which is which manner of change is seene in things growing seeing they were not before but that they may haue a being they are changed from not being into that which hath a being But this Bread and Wine were before they were turned into the bodie and blood of Christ. Neither is there such a mutation as of that which hath a being changing into that which hath no being which sort of alteration is in thinges perishing by decaying for whatsoever decayeth first of necessitie had some being neither can that suffer such an alteration which never had a being Now that this sort of alteration is not in the Sacrament is cleare lykewyse because according to the trueth the forme of the creature which it had before is knowne as yet constantlie to remaine Also there is an alteration which is of that which hath a being into that which lyke-wyse hath a being which sort is seene in things suffering a change in their qualities onelie the substance remaining as when that which was white is changed into that which is blacke but neither is this alteration known to be made in this Sacrament for there is nothing found heere to bee changed neither in touching nor colour nor favour If therefore there bee nothing heere changed the elements are none other than that they were before But heere the Bread and Wine are other things because the bread is made to bee the bodie and the wine the blood of Christ for so saith he himselfe Take eate this is my bodie and so of the Cup Take drinke this is the blood of the new Testament c. Wee must then demande of them who will vnderstand nothing heere figuratiuelie but all things to consist in verball simplicitie wherein this alteration is made seeing they are not nowe these thinges which they were before to wit bread and wine but are the bodie and blood of Christ for according to the forme and shape of visible thinges both these haue in themselues substantiallie none alteration and if they haue suffered no alteration they are nothing else but that which they were before Wherefore Renowned Prince your Highnesse seeth to what point these of the contrarie opinion are driven for they denye that which they are thought to affirme and that which they belieue they are found to destroy For they confesse truelie that it is the bodie and blood of Christ and when they say this without doubt they graunt that the bread and wine is not that nowe which they were before and if they bee other than they were then they are changed seeing that cannot bee denyed Let them therefore tell wherein they are changed for we see nothing corporallie to be changed in them of necessitie then they must confesse either that they are changed in some other respect to wit in vse and consequentlie not to bee that which they otherwise are seene to bee in veritie but another thing which they are not seene to be according to their owne proper and substantiall existence Or if they will not confesse this they shall bee constrayned to denye that they are the bodie and bloode of Christ at all which not onelie is abhominable to say but to thinke onelie But because they will confesse that they are the bodie and blood of Christ neither could they haue

the invisible might This mysterie is a Pledge and a Figure Christes bodie is Trueth it selfe This Pledge wee doe keepe mysticallie vntill that wee bee come vnto the Trueth it selfe and then is this Pledge ended Truelie it is so as wee before haue saide Christes bodie and his blood not bodilie but ghostlie But now heare the Apostles wordes about this mysterie Paul the Apostle speaketh of the olde Israelites thus writing in his Epistle to faythfull men All our Fore-fathers were baptized in the Cloude and in the Sea and all they did eate the same ghostlie Meate and dranke the same ghostlie Drinke They dranke truelie of the Stone that followed them and that Stone was Christ. Neither was that Stone then from which the Water ranne bodilie Christ but it signified Christ who calleth thus to all believing and faythfull men Who-so-ever thirsteth let him come to Me and drinke from his bowels shall flow liuely water This hee saide of the holie Ghost which they received who believed in him The Apostle Paul saith that the Israelites did eate the same ghostlie Meate and dranke the same ghostlie Drinke because that heavenlie Meate that fed them fourtie yeares and that water which from the Stone did flow had signification of Christs bodie and his blood which now are offered daylie in Gods Church It was the same which wee now offer not bodilie but ghostlie Wee saide vnto you ere-while that Christ hallowed bread and Wine to housell before his suffering and said This is My Bodie and My Blood yet he had not then suffered but so not-with-standing he turned thorow invisible might that bread to his owne bodie and that wine to his owne blood as hee before did in the Wildernesse before that he was borne to be a Man when hee turned that heavenlie meat to his flesh and the flowing water from that Stone to his owne blood Verie manie did eate of that heavenlie Meat in the Wildernesse and dranke that ghostlie Drinke and were never-the-lesse dead as Christ saide and Christ meant not that death which none can escape but that ever-lasting death which some of that folke deserved for their vnbeliefe Moses and Aaron and many others of that people which pleased God did eate that heavenlie Bread and they died not that everlasting death tho they died the common death They saw that that heavenlie Meate was visible and corruptible but they ghostlie vnderstood by that visible thing another Meate and ghostlie received it Our Saviour saith Hee that eateth My Flesh and drinketh My Blood hath ever-lasting Life Now hee bade them not eate that bodie where-with hee was inclosed nor drinke that blood which he shed for vs but hee meant by these words that holie Housel which ghostlie is his bodie and his blood and hee that tasteth it with a believing heart hath that eternall life In the olde Law faythfull men offered to God diverse Sacrifices which had fore-signification of Christs bodie which for our sinnes hee him selfe hath since offered to his heavenlie Father for sacrifice Certainlie this Housell which wee hallow now at Gods Altar is a Remembrance of Christs bodie which hee offered for vs and so him selfe commanded Doe this in My remembrance Once suffered Christ by him selfe but yet never-the-lesse his suffering is daylie renewed at this Supper thorow the mysterie of the holie Housel Therefore wee ought to consider diligentlie how that this holie Housel is both Christs bodie and the bodie of all faithfull men after ghostlie mysterie as wyse Augustine saith of it If yee will vnderstand of Christes bodie heare the Apostle Paul thus speaking Yee truelie be Christs bodie and his members Now is your mysterie set on Gods Table and yee receiue your mysterie which mysterie yee your selues bee Bee that which you see on the Altar and receiue that which yee your selues bee Againe the Apostle Paul sayeth Wee beeing manie are one Bread and one Bodie Vnder-stand now and rejoyce Manie bee one Bread and one bodie in Christ Hee is our head and wee are his limmes And as the Bread is not of one Corne but of manie nor the Wyne of one Grape but of manie So also wee all should haue one vnitie in the Lord as it is written of the faythfull Armie howe that they were in so great an vnitie as tho all of them were one soule and one heart So Christ hallowed on his Table the mysterie of our peace and of our vnitie Hee which receiveth that mysterie of vnitie and keepeth not the band of true peace receiveth no mystery for him selfe but a witnesse against him selfe It is verie good for Christen men that they goe often to housell if they bring with them vnto the Altar Vnguiltinesse and innocencie of heart if they bee not oppressed with sinne To an evill man it turneth to no good but to destruction if hee receiue vnworthilie that holie Housell Holie Bookes commaund that water bee mingled with that wine which shall bee for housell because the water signifyeth the people and the wine Christes blood And there-fore the one with-out the other shall not bee offered at the holie Housell that Christ may bee with vs and wee with Christ the head with the limmes and the limmes with the head Wee would before haue intreated of the Lambe which the olde Israelites offered at their Easter time but that we desired first to declare vnto you of this mysterie and after how wee should receiue it I. That signifying-Lambe was offered at the Easter and the Apostle Sainct Paul sayeth in the Epistle of this present day that Christ is our Easter or Passe-over who was offered for vs and this daye rose agayne from death II. The Israelites did eate the Lambes flesh even as GOD had commaunded them with vnleavened bread and wilde Lettuice So should wee receiue that holie Housell of Christes bodie and bloode with-out the leaven of Sinne and Iniquitie For as Leaven turneth the creatures from their nature so doeth Sinne also change the nature of Man from Innocencie to Vncleannesse And the Apostle hath taught howe wee should feast not in the Leaven of Evilnesse but in the sweete Dough of Puritie and Trueth III. The Hearbe which they shoulde eate with the vnleavened bread is called Lettuice and is bitter in taste So wee shoulde with bitternesse of vnfeigned repentance purifie our myndes if wee will eate Christes bodie IIII. Those Israelites were not wont to eate rawe flesh and therefore God bade them to eate it neyther rawe nor sodden in water but roasted with fyre Hee shall receiue the bodie of God rawe that shall thinke with-out reason that Christ was onelie Man lyke vnto vs and was not God And hee that will after mans wisedome search of the mysterie of Christes Incarnation doeth lyke to him that seetheth Lambes flesh in water because that water in this same place signifyeth mans vnder-standing But wee should vnder-stand that all the mysterie of Christes humanitie was ordered by the power of the holie Ghost And then