blessed be all they That though they se not yet wil beleue in me To beleue in Christ what iudgest thou to be Is it not to beleue all that Christ doth teache In mysteries of fayth aboue reasons reache Of the whiche among all that Christ hath left here This sacrament doth all other excel First because Christ is there yet seen no where But by fayth which in this doth reasō down fel Whiche with all our senses against it doth rebel And yet fayth doth byd vs it to defende Whiche we intende to do vnto our lyues ende Now while this doctor Luther talked thus In came a standard all abrode displayed Under whiche came in Oecolampadius Faring as though he wold make thē all afrayde And agaist the sacrament like a beast he brayde And as did Beringarius so did he it assayle But the doctours defeded it he could not preuail Then Decolampadius in his assaultyng Heard Luther defende Christes presence bodily To be vnder the sacrament not withstanding The substaunce of bread to byde with the body For the whiche he did reproue Luthers foly Saiyng that no learned man would agre Two substances in one body to be Christ was promist quod he to be incarnate So that God man one substaunce should be But who euer re◠he should be unpanate And take the nature of bread in vnitee Of person and so make his natures thre Of the whiche one wyll corrupt we spye And then shal be false the prophetes prophecie These inconueniences with diuers other mo Decolampadius plainly declared With the doctors all confirmed to be so But then to speake more he him selfe prepared ▪ For to be mistaken very sore he feared All inconueniences cleane to put away It was but onely a signe of Christ he did say Thus Luther and he began to contend Though thei both did erre yet did thei not agre Of the whiche debate or they had made an ende Carolstadius cummyng anone I did see His assault before Luther gaue he But hearing them newe gloses to inuent To lose his fame so he was not content Fyrst he hearing Luther defende so stoutly That hoc est corpus meum must be vnderstand That with bread was Christes own very body And then on the other side how he was withstād By Decolampaduis whiche that text scand That hoc est must nedes be this doth signifie And stepping betwene he sware thei both did lye Than of proud Nēbroth I though at that houre Whom God preuented with all his company At buildyng of the Babilonical towre By confusion of tongues God letted their foly And so did he theirs experience did trye For when they thought lady faith to ouerrunne They were as nye as when they fyrst begunne For when the other twayne as I before say Had these wordes of Christ so interpretate He affirmed plain that thei toke the wrong way And that the spirit of truth did his heart inflate The sēse of these words sayth he are in this rate To be vnderstande not est for signifie But est for is euen as the text doth lye So then this is my body Christ did say plaine But to what pointed he when he did so say To the bread nay there deceiued are ye twayne He pointed to him selfe sitting there that day Not meanyng of the bread by any way But that thei should eate it in the remembrance Both of his great loue and also his sufferance Then eche of them affirmed his owne sense To be the very truth although contrarie They were eche to other they stode in defence Of their sayinges and so beganne to vary Yet though eche showde him selfe aduersarie Unto ladie fayth yet at the last they fell Through pryde one against another to rebel But when the doctors harde Carolstadius Of christes plain wordes so false a glose to take O wicked man quod thei herken vnto vs what scriptur hail y u that for thi part doth make For what cause toke Christ bread these words spake Take eat this is my body marke this thing well And to what thing Christ did point this wyll the tell Christes taking of the bread in his holy hand His geuing of thankes blessing and breaking And bidding them eate can no way be scande But that his act did cōcurre with his speaking Saiyng this is my body what playner thing Cā there be to proue that that which thei did eat Was his owne body that most heauenly meat Of all foolishe gloses that is moost madde To say that of the bread Christ ment not at all And if that should be true then the Iewes had A better repast in eating their paschall That was fleshe bloud had life naturall Then w t christ in figure they were truely fedde But we haue not so muche if Christ ment not of the breade When he had this saied these wretches all Began against faieth to be more vehement But then because in to sectes they did fall Hauing amonge them no kinde of agrement Conserning the right faieth in the sacrament Eche against other his fancye did defende Thus brauling with thē selues this assaulte did ende Then lyke brainles beastes they fell in decay Lyke those that had sought their own cōfusion Leuing lady faieth in hir olde godly staye To whom all the doctours in conclucion Submitted them selues with out abusion And vnto Christ there in the sacrament They kneled downe with deuotion reuerent Then stood lady faieth quietly in rest Holding the sacrament honorably Yet some now and then would haue hir opprest Whiche were souldiours of wicked heresye Assaulting hir ofte very cruelly Whom for to hurte when they sawe they lacked power They fled backe all to the tente of errour Wherin they did rest I sawe them no more Then kneled I downe doyng reuerence Unto Christ there as I had done before Suppossing the deuilles deadly diligence Had bene debarde by the doughty defence Of all the doctours and as I there stood I harde horses bray as they had bene woode Then began my hart for great feare to quake Me thought al the world against faith was bēt But then faith bad me a good hart to take For this assaulte quod she wyll be feruent But looke that fro me thou be not absent And take here quod she this target and sworde Glad was I then of hir to heare that worde Then as I toke these my selfe to defende In came reason whiche a standard did beare Upon the whiche in blacke letters was pende The names of al those which his captaines wer Whō when I beheld like byshoppes did apppere Whiche in my mynde was a straunge sight to se Byshoppes on that sort disgysed to be The first was two Archbyshops whō I did know The third Rydley which on the quene did raile The fourth was Hoper the fifte was Barlowe The syxt was Poinet the seuenth was Bale The eight was Brown the ninth Couerdale Farrer and Tayler made
The assault of the sacrameÌ„t of the Altar containyng aswell sixe seuerall assaultes made from tyme to tyme against the sayd blessed sacrament as also the names opinions of all the heretical captaines of the same assaultes Written in the yere of oure Lorde 1549. by Myles Huggarde and dedicated to the Quenes moste excellent maiestie beyng then ladie Marie in whiche tyme heresie then raigning it could take no place Now newly imprynted this present yere 1554. ¶ Cum priuilegio ad imprimendum solum ¶ To the reader SEldome is seene matters of weyght Rudelye in ryme to be set out Yet make I not this thing so sleyght Although in ryme I go about To make this worke the whiche no doubt Muche hygher matter doth containe Then ought in ryme to be made plaine But Yet because saint Paule doth say That God his gyftes geueth diuersly The whiche eche man ought here alway After his gyfte him to apply Therby other to edifie For eche man shall when it is spent Render accompte of his talent Whiche thinge when I consider well Seing of men many a score Whiche in Gods giftes do farre excell Many other whiche were before Their dayes and yet neuer the more I se set furth for the whiche I Do my slacknes muche lesse set by For none is there that aught can do That in suche thinges can lesse then I. Therfore my coumpte lesse shall come to Then those that hath Gods gyftes more hye But yet the least I feare truelye Shall be more then they well may bere Whiche dothe make me my coumpte to feere The cause wherfore that I do make This treatise small only is this Because men may example take Of those whiche did stray farre amisse Assaulting faith that moost true is The cheife of whom as they shall se Did not amonge them selues agree Of whiche my simple enterprise Pardon of all men I do craue For my rude style my wit here tryse Suche wit suche termes alwaye wyll haue Therfore if fautes ye do persceiue Do them correcte as ye cause see Iust cause can no thing displease me Finis WHen Sagittary had dominion The nightes theÌ„ being very long and cold I mused on the straunge opinion the which diuers meÌ„ did diuersly hold Against our sauiours own wordes plainly tolde Which troubled me so that as it did chaunce With the same study I fell in a traunce Then with that I had a wonderfull dreame In the which me thought Morpheus drue neere And toke me by the haÌ„de with streÌ„gth extreme He drue me furth and bade me nothing feare But go with him and as we going were Let not my coÌ„ming quod he the displease For thou shalt finde it shall be for thine ease I know that thou dost sore trouble thi minde With the fondnes of men which thou doest see Agaâ—nst Christes wordes cauillation to finde The which in the scripture so plaine written be And how one with an other do not agree Is not this thy trouble I pray the tell trewe It is trueth quod I euen as thou dost shewe Well quod he I shall shew the more anone Then came we in to an hall long and wide The like before I neuer loked vpon Most gorgiously hounge it was on eche side With noble storyes which I wyll not hide Wrought in fine arrase with pure silke golde It rauishte my witte this hall to beholde Then did I loke vpon the lefte hande There sawe I the Arke of God purely wrought Of fine golde as it orderly doth stande In the byble whiche seing I me be thought Of the stories ther which to my minde brought What the Arke and all the reste did signifye Whiche on the lifte side of this hall did lye First there I sawe Melchizedech the King Meting Abraham the great Patriarche FroÌ„ slaughter of the. iiii kinges for which thiÌ„g He offred to God in a mystery darke Breade wine the which thing as I did marke A hande in the cloudes wrote this him before Thou arte a priest it saied for euer more TheÌ„ stode ther king Dauid redy w t his penne And wrote it in the spirite of prophecy Pointing to that priest which shuld saue al men Saying thou arte a priest eternally After Melchizedeches order truely The which when I sawe I burnt in desire To se all the rest my hart was on fyre There I sawe howe that the Iewes also Did eate the paschall lambe as God coÌ„mauÌ„ded When he did saue them from wicked Pharao Whiche with all his army was there confounded In the rede Sea where he deliuered His people drye foote to shewe his powre great In remeÌ„brance wherof the lambe they did eate Nexte to this story I sawe rychely wrought Howe that Manna from aboue did discende To fede those whoÌ„ god out of thral had brought Thus God his goodnes to them did extende Kyng Dauid stoode by and this truely pende Prophesieng therby a mystery great Saying man the bread of Angels hath eate A goodly table then sawe I there spreade By the which the high priestes stode honorably And did set theron the holy shewe breade Of the whiche none might eate but they only Then in that place also I did espye Where king Dauid did writ this senteÌ„ce cleare God geueth meat to those that him truely feare TheÌ„ as I stode musing these thinges to scaÌ„ne I could not with all my wyttes them define Then came there to me an auncient man Whiche semed to be some noble deuine He bad me mine eares to him incline And he would open to me by and by What all these thinges did truely signifie Of that I was glad and gaue attendaunce To here how he would these figures discusse Whiche he did truely with noble vtteraunce And first of the Arke his saying was thus The Arke quod he whiche is so glorious Doth signifye Christ his churche be thou sure Which hath in it the swete Manna most pure This Manna is the holy sacrament Of the blessed body and bloud of our Lord Whiche he lefte here to be permanent As a pledge most sure of our soules comford Aarons rodde also doth signifie his worde By the whiche his churche is gouerned here But by Manna is figurde his body most nere Secondly where Melchizedech the king Brought furth breade and wine before AbrahaÌ„ That did signifie Christes holy offryng Whiche he offred when he to his maundy came Christes order of priesthod coÌ„sisteth in the same Sith Melchizedeches order in his sacrafice Was none other but that scripture plaine trise And where he saieth thou art a priest for euer Did not only signifie Christes eternitee But also his order whiche ende shall neuer Whiche he ordained here at his maundie Fulfylling Melchizedeches order truely Yet is he the priest which doth worke this thinge In his ministers dayly ministring Stay there sir quod I by your pacience Did Melchizedeches order only consyst In these two thinges me thinke of
Angels the prophet well may cal For the foode of Angels is the glorie clere Of the blessed godhead most celestiall With the whiche godhead Christ was euer equal So then where christ is the godhead is alway Then the bread of Angels we eate we may say Then quod he here the shew breade is set out Wherof none but the priestes alone might eate The which doth signifie no christen maÌ„ wil dout This most blessed bred which is of vertu great The shew bread was vsed as an heauenly meat For none but the priestes God did therto admit And all the people did reuerence to it This most heauenly meat of christes fleshe and bloud Being as I saied the perfitte veritie Figured by this shew bread by which y e priestes stood Only of priestes also eaten here must be Of priestes made by order nay so take not me But both priestes kings as Peter doth vs cal Which offreth to god the sacrifice spirituall How we are kinges priestes thou must vnderstand We are not all priestes in ministracion No more then we are kinges gouerning a lande Yet kinges we are by Peters nominacion And so are we priestes by Paules probacion Make your bodies saieth he a liuely sacrifice By this mean such other al meÌ„ priests he tries He may be called a king learned me doth say Which doth his carnall affections subdue But if he do not that as muche as he may He is in this case neither king nor prieste true But if he be a king thus then will insue He is a worthy priest so spiritually Whose godly workes then God doth accept hye Now this kingly priesthod whoso doth attaine Without the feare of God it can neuer be TheÌ„ y e prophetes promisse here doth folow plain God geueth meat to those that feare hiÌ„ saith he Geueth he meat to none els yis forsoth we se By his gifte infidelles haue their sustenaunce TheÌ„ doth he mean meat of an hygher substauÌ„ce And what that meat is christ doth plain declare My fleshe saieth he is very meate in dede And my bloud is drinke this is no figure bare These wordes are plain the gospel y u maist rede now thou seist to what end this figure doth lede To the faithful christ his fleshe blod doth geue Then they eate it not ê™ I that beastly do liue Nay I say not so thou dost me mistake For euen the wicked receiueth Christes body Or els our receite should it his body make And if I so ment I should meane wickedlye For Paule saith who that eateth it vnworthily Eateth his own iudgement because no differeÌ„ce He maketh of christes body this is plain euideÌ„ce They say ê™ I that S. Austen doth say That wicked meÌ„ eath not Christes flesh bloud Tho they eate the sacrament euery day Upon which thei coÌ„clude that none but the good Only eateth christes fleshe this with stout mood They do defende and say this doth trye That it is not Christ but to the good only Thou must vnderstand ê™ he that this worde Iesus Is as much to say as a sauiour true And to all men Christes wyll is to be thus Yet is he not so the scripture do shewe But why because they folowe not vertue By whiche they loose the benefite of that name Yet Iesus is a sauiour thou wilt graÌ„t the same Blessed are those saith christ whiche are not hurt by me Who can be hurt by Christ who is all goodnes Truely suche as wicked and vnfaithfull be Whiche receiueth him not after his worthines Whose iugemeÌ„t as I sayd s. Paule doth expresse Now like as Christ was with the Iewes preseÌ„t So is he with vs in the sacrament Christ is not quod I â–ª with vs now present As he was with the Iewes I mean not so ê™ he That he so should be is not conueniente For with them he walked in his humanitee Fulfylling all thinges that fulfyld should be Which done vp to heauen he did ascende And froÌ„ thence shall come againe at the last end Than can he not be here ê™ I by your owne tale That canning quod he will not be let by me For if I said as thou saist we should both faile But the tale that I tell if it mine should be My canning could neuer proue vnto the How his body could be both here and aboue But loking who spake it faith wil hovv remoue Now wher saint Austen saith y t the wicked here Eateth not Christes fleshe but the good only Meanes not but that Christ is eateÌ„ eueriwhere Both of good and ill him selfe doth plaine trye The euill doth eate it and not eate it truely Sacramentally thei eat Christes fleshe bloud Though not to their soule health as doth all the good Now those that do not eate it to that effecte Are counted then not to eate it at all As he that with any sickenes is infecte And digesteth not his meat it norisheth but smal For which as not eaten be counted it shall EueÌ„ so he that eateth Christ with a faith vntru Is counted not to eate because hurt doth ensue Christ must be Iesus to those that him receiue Or els to their hurt they receiue him we se As did the euil Iewes by this thou maist ê‘ceiue That for to eat Christes flesh in such sort must be To nourishe his soule in Christ or els he Eates not a sauiour though it be Christ in dede But greater iudgemeÌ„t as in S. Paul we rede By this thou mayest perceiue s. Austens minde Is not to deny Christ in the sacrament For y t truth iÌ„ his workes most plain y u maist fide Therfore nothing lesse then thou saist he ment As vnto the I haue proued euidente I lyke your proffe ê™ I I wyl no more contend Then for this time ê™ he I haue made an ende Nowe whan he had all these figures declared Sodainly he vanisht fro me a way Then whan I sawe that I me selfe prepared To se more in this hall and then with out stay I loked on my ryght hand on the which side lay But two stories of the newe testament Which were the verites that the figures mente The first was the solemne supper of our lord At the whiche his body he did consecrate Plasing a newe sacrifice for the comforde Of his newe churche which shall not consuÌ„mate Untyll he come againe hir to congregate To raigne w t him which sacrifice he did ordaine In place of all the olde tyll than to remaine Next vnto this was very rychly wrought Howe Christ on the crosse suffred passion Wherby all mankind with his bloud he bought Procuring therby eternall redemption Leuing on his parte scripture doth mention Not one iote concerning his death suffraunce Therfore he is not now offred but iÌ„ remeÌ„brauÌ„ce For there remaineth no sacrifice for sinne By any shedding of bloud or death suffring For Christ ones by deth Gods fauour so did win He needes to dye