thou shalt cal hys name Iesus Thys shal be greate aâ—d shal be called the son of y â— highest and the Lorde God shall geue hym the â—eate of Dauid hys father and he shall reigne in the house of Iacobe for euer his kingâ—dome shal haue none ende An other testimonie y â— wordes of the angel vnto Ioseph when he had thought to haue put awaye his despoused wyfe priuilie because he perceyued hir to be wyth chylde knoweynge that he neuer compayned wyth hyr Ioseph said the angel thou son of Dauid feare not to take to y â— Mary thy wyfe For the thing that is bourne in hyr is of y â— holy gost she shall brynge forth asonne and thou shalte call hys name Iesus for he shall make salfe hys people frome theyr sinnes Agayne the angell of the Lorde sayed vnto the herd men in thys wise Fâ—are ye not for lo I preache vnto you great ioye which shal chauÌ„ce vnto al the people For this day is borne to you a sauiour whiche is Christ the anoynted Lord in y â— Citie of Dauid SimeoÌ„ An y â— prophetes y â— wismeÌ„ y â— of â—ast the witnes of Iohn Baptist the voice oâ— y â— father frome heaueÌ„ do declare this same son of Marye to be the sonne of the virgyne spoken of before by the prophet Wherfore I beleue that Marie brought forth a childe without los of virginitie because Iesus the firste borne of hir bodie was by these testimonies declared to be the some seede that was promised to be borne of a virgyne Wel by al thys it is plaine that in thys poynte reasonne is not captiuated but driueth vs to beleue because the spiriâ—e of trueth hath prophecied it and so many wytnessed wyth one assent confirmed it Ryght so do I saye of the sacrament If you can fynde me but one of the prophetes that hath sayed that any thynge that semeth not to haue lyfe shoulde speake and that the hostes in the pyxe be by the testimonies of the scriptures proued to be the same then wyll I not captiuate reasone but wylbe led by reasone to beleue that the same hostes as you cal them be not dombe other wyse you must pardone me though I beleue not that they can speake â—yll suche tyme â—o I do either heare them speake my selfe or else learne it by the reporte of some credible persone that hath hearde them speake Thys haue I spoken to conâ—ent your expectacion for the dombnesse of your goddes because I perceyue by your similitude that you are altogether â—leshely and perceiue not the spirite that is in the authour of the ballad Dombe he calleth them because as you vse them they be taken for gods and are but doÌ„be ceremonies or signes That is to saye haueynge no lyuâ—lye signification wherby the people that shoulde receyue them myght be edified Theyr naturall propritie is to preache and declare vnto vs the vnitie of christians in the bodie and bloude of Christ by fayth more plainely then can be declared with wordes For whaâ—â—onge can be able to declare the misterie of the misticall bodye of Christe his churche and congregacion so playnely wyth wordes as it is declared by the breade beinge but one breade made of many graynes and the wyne beynge but one cup of wyne made of manye grapes Take a waye these liuely signifiâ—acions therfore and what other thynge shall remayne but dombe ceremonies and signes declareinge nothynge to the edificacion of the receiuers but holdeynge them styll in supersticion vnder the name of gods Trulye and iustly therfore hath he called them dombe gods for that they are wythout significacion and beare the name of gods beynge in dede neither gods nor goddes ordinaunces as you and your miscreauÌ„t fayth felowes do vse them Then conclude you vpon an inconuenience saying If Christ might â—e sen in the sacrameÌ„t as he walked here then coulde not oure fayeth merite any thynge in beleueinge that we se not Graciousely considered You are loeth we shoulde losse the merite of oure fayeth You woulde rather we shoulde beleue that good is iuell iuil good blacke white white blacke that lyghte is darkenes and darkensse lyghte yea that god is breade and breade God But nowe it were wysedome to make a distinction of meriteinge and then to knowe howe thys faith of yours meriteth that we may be bolde to cal for our reward wheÌ„ the vniuersal iudge shall geue to eche one accordeynge to his merites Ther be .ii. kyndes of meritinge therfore y â— is to saye of good and of iuel The good kynde of meriteynge is by Christe thorowe Christe for Christe and in Christe That is by casteing all oure 〈◊〉 vpon him oâ—elye 〈…〉 continually beaten and crucified before our eâ—es and crucifiynge our selues to the worlde haueinge oâ— or trust in oure â—elfe anye worcke that we can do or any other for vs settyng vp anye in heauen erth or hell to be equalle or partener wyth hym but beleueings and confesseing him â—o be all in all thyngâ—s the onâ—lye creatour and maker the onelye and tree geuer of all goodnes and the onely peacâ— maker betwene God and vs. The other kynde of meritingâ— is by Sathan the worlde and the fleshe contrarie in all poyntes to this That is to saye takynge all care vpon oureselues sekeingâ— wayeâ— to cruâ—iâ—ie and offer vp Christ agaynâ— and refuâ—eynge to crucifie oure 〈◊〉 haueynge all â—ruste in oure owne workâ—â— and other creaturâ—s merites makeing the deabe sayncâ—es opteiners of mercie throughe theyr praiers and merites Yea makinge them mediatouâ—s peace makers betwene god vs. Now let the godly learned iudge by whiche of these â—ow wayes thys fayth of yours meriteth You captiuate reasone you saye beleue that in the sacramentes of the bodie and bloud of Christ remayneth neither breade nor wyne but the verie bodye and bloude of Christe yea whole Christe god and man bodie and soule And then I douâ—te not your reaâ—one this captiuated you wyll wyth your forefathers the founders of thys your opinion make it a sacrificâ— propiciaâ—orye for the quicke and deade for plage penurie and all kyndes of deseases â–ª For haueiâ—ge the inmaculate and vnspotted lambe as you saye euen the sonne of the lyueyng God conceiued and borne of the immaculate virgyne what shoulde let you to â—effr him 〈◊〉 God hys father â— placable sacrifice for 〈◊〉 these thynges to content the ineuitable wratâ— of God bent towardes vs for the iniquitie thaâ— reigneth in the worlde And so doeth thys fayth of yours dryue you to seke other wayâ—s of saluacion then by the onelye Sacriâ—ice of Christe once offered for all You wyllbe styl offeryng of hym whome none can offer but hym selfe And al because you haue capâ—iuated your reaâ—one to beleue that you haue hym here vppon yearth in suche maner that you may Sacrifice hym Nowe tell me what thys fayeth of yours meriteth It leadeth you from the sure truâ—te in the onely sacrifice that Christe made
The Confutation of the mishapen Aunswer to the misnamed wicked Ballade called the Abuse of y e blessed sacrameÌ„t of the aultare Wherin thou haste gentele Reader the ryghte vnderstandynge of al the places of scripture that Myles Hoggard wyth his learned counsail hath wrested to make for the transubstanciacion of the bread and wyne ☞ Compiled by Robert Crowley Anno. 1548. ¶ To the Reader AFter I had perused 〈…〉 aâ—swere christiaÌ„ Reader and percâ—iuâ—â— howe greately the papistes gloriâ—â— therin thinckeinge yea and mak â—s theyr crakes that no man should be able to confute it or if any man shoulde take in hande to writte agayne he shoulde be aunswerede in lyke maner I â—houâ—ht it my 〈◊〉 amongeste other my labours for the sitteyngâ—forth of the trueth of the christian fayeth tâ— ouerthrowe thys theyr bullwarcke that these proude philistâ—ans maye knowe that the Lord of hostâ—s hath not lefte his churche so â—estitutâ— of the good gyftes of the spirite but that thâ— verie little ones of his armie are able to driuâ— them from al theyr holdes and cause them to â—ee when â–ª theyr stouburne stomakes â–ª wyll noâ— suffer them to yelde to the trueth The spirite of the lyueinge God leade the in the waye of trueth that thou be not deceiued by these false a dissemblinge hypocrites which vnder the name catholike fayeth woulde stil mayntayne the Romishe ruffe and Kindome of Anti christe AMEN ☞ ☜ ☞ ☜ ¶ The preface to the reader GOod readers all of eche degre To you I make humble request When that you do this reade or se To iudge my minde vnto the best And blame me not though I â—rnest â—e In this hige point of our fayth Which now so many enmyes hath All thinges sayeth Paull that written be Are written playne for our learnyng Then syâ—h in scripâ—ure tâ—us we se That Christe to vs was so louinge Not onely death for vs sufferinge But also lefte vs his flesh and bloude Of bodye and soule to be the foode Namely to suche as worthely Reâ—eyue it with a fayeth perfâ—te That Christ is ther soule and bodye Whom the Iewes slewâ— wyth greate despyâ—â— Without which fayeth as I resyte Thâ—y do receyuâ— it damnably Not desâ—rninge oure Lordes bodie Good reaâ—er muâ—e not on this thynge How by thy reason it shoulde be For thaâ— in errour will the bringe Yf thou by reason seeke to se Howe God can worke this mistâ—rie Canst thou vyle dust at thys ceason Measure Gods worke by thy reason Thou ar◠〈◊〉 buâ— a creature Wylâ— thou wâ—tâ— thy maker contend Howe he can worke at his pleasure Aâ—oue that â—hou canst comprehend He hath made the vnto suche endâ— That thou by fayth to him shoulde â—leane Aboue reason for to beleue Therfore I do the aduertyse Thy reason ther to captyuate It is no reasons exercyse With howe to knowe the perfyâ—e raâ—e Howe God doth worke in this estate Therfore agayn to the I saye Thou oughâ—est him in fayth to obey Thus ende I now my preface Desieringe you good readers all The perfyte fayth for to embrace The whych is most catholicall And if in this answere you shall Fynd any faute I it commyt To such as can truely mende it FINIS The confutacion ¶ In this preface of yours I note .iii. thinges First that you saye the sacrament hath manye enâ—mies Secondly that you father your fonde opinion vpon the scripture Thyrdely and laste that you go about to make that thinge playne whereof neuer man doubted For the fyrst It is easie to be coniected what maner of men you accompt for the enemies of this sacrament euen the authour of the ballad that you brabble about and all other of his minde I doubt not are those you meane of But for as much as it is no small reproche to a christiaÌ„ man to be accoÌ„pted an enimie of christes sacramentes it shal be good to bringe this mattier neâ—e the light that al such as haue eies that can abide the lyght may iudge whether of bothe the parties your sorte or ours be the enemies that you spalâ— of It shal be necessarie therfore firste to describe the enemie of Christes sacramentes settyng him forth in his lyuely colours and then set him vp betwen boeth parties that other men may iuge which â–ª of theÌ„ both he doeth most resemble The enemie therfore of Christes sacraments is such one as by any meane endeuoureth to diminish or take awaye any parte of the vertue and strengthe of the same as for exaÌ„ple he that wyll take awaye frome baptisme the vertue powre to declare vnto vs by the eternall and outwarde wassheynge of the bodie that the soule is by the bloude of the immaculate and vnspotted lambe washed and purged from all the fylthe and corruption of synne the same is an enemie vnto baptisme and denieth it to be a sacrament For lenger theÌ„ it is the visible signe of inuisible grace it is no sacrament In lyke maner he that endeuoureth to take a waye frome the most blessed sacrament of the bodie and bloude of Christ the vertue powre to declare vnto vs that as the breade is made of many graines and the wyne of many grapes and yet is but one loofe or piece of breade and one cup of wyne so we beinge many faythfull beleuers professers of christ are but one bodie the head wherof is y â— same our sauiour redemer Christe doeth no lesse theÌ„ denie these moste worthye sacraments bread wyne to be anye sacramentes at all or at the lest waye he taketh awaye from them theyr chiefest and principall office leaueinge them as it were thinges scrueynge in maner to no purpose For not withstaÌ„deynge that they signifie vnto vs that in lyke maner as they are the foode of the bodie so is Christe the fode of the soule yet the chiâ—feste thynge that they were ordeined for was to declare the vnite of the fayethfull mâ—mbres of Christes musticall bodie the church and congregacâ— on of christians What so â—uer he is therfore that taketh awaye from these sacramentes the powr to signifie thys vnitie denieth them to be sacramentes and therfore is an enimie to Christes sacraments Nowe let them that haue the spirite of god wellinge in them iudge wheâ—ther of boeth parties be these enimes â–ª We that saye they be breade and wyne and therfore made of many graynes of cornâ— manye grapes whereby is signified the vnitie of vs the meÌ„bres of Christes mistical bodie or you that denie them to be either breade or wyne and therfore to haue any suche signiâ—ication You are to yonge maister Hoggarde to defeâ—de thys mattier You knowe not on which syde your breade is buttered You toke your 〈◊〉 to be an high friend to Christes sacramentes and nowe you are proued to be their mortall enimie Nowe for you secounde parte You say and true it is that Paule teacheth all thynges that be writen to be writâ—en for our learneing FreÌ„d Hoggâ—rde I cun you thanke
once for al. It driueth you to open blasphemie causing you to take vpon you the office of Christe that is to say to take a way synne by sacrifice yea and to sacrifice hym whom none can sacrifice but him selfe What merite is it then that thys fayeth shall haue Forsoâ—h the merite of vnbelefe because it is not assertayned that the sonne of God is comen in the flesh and hath performed the ende of hâ—s comeinge that is hath by hys death and passion satisfied for the synnes of all the worlde makynge perfecâ—e for euer as many as beleue in hym Yea it shall be rewarded among those blasphemous lymâ—nes of Antichrist that take vpoÌ„ them to be the forgâ—uers of 〈◊〉 whyche is the office of God onelye makeynge them selues goddes Delyuer your reasonne out of prisonne therfore and lette hyr consider howe your supersticiouse fayeth hath merited Put away this foÌ„d perswacioÌ„ of yours wher by you are led to thinke that onlesse you captyuate reasone and become a brute beaste you can not beleue the chiefe poynt of your religioÌ„ Consider that Christ bade not his Apostles captiuate reasonne and so beleue that he was risen when he appeared vnto them but sayed â—ele and se For spirits haue not sleshe and â—ones as you see that I haue He bade them not go preache vnto men wylynge them to captiuate theyr reasone and then belieue for then he myght haue sayed go preache to the brut beastes for they haue no resone to refuse your doctrine For what other thing is it to captiuat reasone then to debar hir of hyr office and to kepe hir Idle so that to be altogether without reasone were better then to be troubled wyth the captiâ—uaâ—inge of hyr that she let not belyefe Let reasone therfore leade you to confer y â— scriptures togither and trye that doctryn of yours whether it be of God or not The ballade FroÌ„ sinners seperate Gods son is saith Paul Hygher then heauen seate Aboue y â— powers al How w t sinful hand make His body then you shall Syr prists tell me thys The answere Truth it is that christe is vp ascended How can sinful hands then make him say you Who euer so sayde or that defended Truely none nor at thys tyme doth nowe But thys trueth all christen men doeth auowe That after the wordes of God ther spoken Christes â—â—eshe is ther that for vs was broken ¶ The confutacion Here you answere as though Paule in theâ— vii to the Hebrues where he speaketh of Chriâ—â—es separacion frome synnes had ment none other thynge but his bodily ascencion into heauen Aâ—d then you derâ—de the authours conclusion as though it were no sufficient prouâ— nor good argumente to say he can not be made wyth synfull handes because he is ascended As who shoulde saye though he be asended yet is he here â—â—yl And for the makinge of him with sinful handes you saye that neuer man saâ—ed nor defended it nor doeth at thys tyme saye or defende it In verie dede you are now al a shamed to say it far vnable to defend it But y â— it hath bene preached I w t many other which are yet on liue can wittnesse And y â— it hath ben writen resorte to the answere that Anthonie Gylbie made to my Lorde of Whinchesters diuillishe detection and you shal learâ—e that he hath halfe a lease that he tarâ— out of a boke in Lyncolne minister wherein are written these words in latine O sacerdos nonne creauite â—t dedi tibi potestateÌ„ creandi me Quare si non sacrificas etc. That is to saye to your ledwe â–ª vnderstandinge O prieste haue I not created the and geuen the power to create me Wherefore if thou do not sacrifice c. If you credite not thys resorte to the cauâ—iles of the masse then learne of some experte maister of grammar what thys latine word Conficere signifieth I shal recite you one of y â— cautyles to geue you occacion to desire some prist of your acquayntauÌ„ce to shewe you y â— residue for I am sure you dare not come so nygh the secretes of the masse your self for feare of losing your sight Si ante â—oÌ„ sacratioâ—em sanguinis sayth the cauâ—il perâ—ipiat aquam non esse in calice debet statim apponere et conficere That is to say If he meanâ—yng the priest do verceyue before the conseâ—acion of the bloude that ther is no water in the chalice he muste in continent put watâ—r into the chalice make it If this be not the significacioÌ„ of 〈◊〉 in this place then take your pen in hand and declare the meaninge of this â—aâ—â—yle and the other which haue the same worde In the meane time I shall perswade my selfe that you thinke nolesse what so euer you say but y â— by the â—reathinge out of the wordes vpon the breade the priste makeâ—h it the bodie of Christe and thâ— wyne his bloude For you say it is a trueth auowed and holden of all christiaÌ„ 〈◊〉 that after the wordes spoken ther is christeâ— flesh that for vs was broken But let thys mattâ—â—r passe we haue som what to saye concerninge the 〈◊〉 of Paule Seperate â—roÌ„ syniners 〈◊〉 he whole course of Paules epistle to y â— Hebrues is none other but to proue that al the ceremonies and sacrifices of the law were but â—haâ— owes of Christ and his one oblacion once offered for al and that the leuites high priestes and â—y shopeâ— who had nede to offer sacrifâ—ce for them selues coulde neuer take awaye syn by theyr sacrifices And after many wordes and strong argumentes aplyed to the same purpose he sayeth It was conuenient and meete that we shoulde haue suche an high priâ—ste or bishope holye innocent vndefiled segregate from sâ—nners and made higher then the heaueÌ„s not haueinge nede as the priestes haue dayely to offer fyrste for hys owne synnes and then for the synnes of the people For that he dyd once in offerâ—ing hym selfe The law appointed men priestes c. Now se what it is to be seperate from sinners and to be hygher then heauenes Forsoth not 〈◊〉 be after the sorte of synfull priestes whiche entred into sancta sanctorum once in the yere wyth the bloude of gotes and 〈◊〉 to 〈◊〉 the tabernacle not made wyth mans haÌ„ds that is to saye the true tabernacle whych god made and not man the eternall couenaunte an Image wherof God commauÌ„ded Moyses to make the materiall tabernacle Into thys tabernacle dyd Christe enter offeringe vp hym selfe once for al therby finisheynge the redeâ—â—ysion of the synnâ—s of the worlde and nowe sitteth at the ryghthande of God hys father for euer Wherefore sinful handes can in no wise make hym No they can not handle nor touch hym he is seperate from sinners He is none of those byshopes or priestes whiche did yerely sacrifice and yet remayne vpon y â— areth styll and after theyr death rotted in the grounde for hys fleshe sawe not corruption but rose
also truly The same thynge that is figured therby The whiche is christes naturall body Thys to beleue I thynke ye wyll refuse Ye wil rather leaue christ â–ª and folow y â— Iewes Sayeng how can this felowe gyue to vs Hys fleshe to eate it doth seme â—e do thus ☞ The confutacion Yet once agayne you wyll not beware of the proclamacioÌ„ ye wil alwaies haue one knâ—ck of your owne inuencion Christ consecrateth his bodie fleshe and fell nowe before it was bodie â— soule but nowe it is fleshe and fel. It aueyleth not to laye the proclamacion any more to your charge for you are at a poynt alredy which way you wyll auoyde all the dayngers thereof It was tolde me that the same daye that you were sent for to the counsayl for your misshapen anwer you were at diner in graciouse strete wyth a man of no smalle reputacioÌ„ a frende of yourâ— I wyl not saye a mayntayner of you in your founde fleshly fayth and thâ—r you dâ—d not a litle glorye in your greate conquest as you thoughâ— â–ª in so much y â— by your bold braggs you brought a man of the contreye whoe was ther presente so far in loue wyth your boke that he bought one of them of you thynking hys money well 〈…〉 he sawe the messengre that came to â—etch you to the counsaâ— le but then he beganne to repent hym of his bargen and belyke wished his monye in his pursse agayne Howe nowe maister Hogherd quoth he â—ushe man quoth you Al shal be wel inoughe For once I am sure of this Before Maye daye they can take no vantage at any thing that I haue written And then if the worste fall I can denye it agayne If this bee true as I am â—redibly enfourmed that it is in consience I would wishe that you woulde do that you saye you can do If you wil not I would wyshe that you were compelled to do it that men myght se all your â—unnynge both in cantinge and recanting But nowe to our purpose In your answere you eÌ„deuour to proue that these wordes Hoc est corpus meum pronouÌ„ced by the prieste are of strength to â—ourne the breade into the bodie of Christe Howe wel you perfourme that purpose shal be easie inoughe to be perceyued of them that lust to scanne your wordes to the worthynesse Fyrst you woulde seme to make answere to the obiection whiche the authour maketh agaynst this argument Christe dyd it â—â—go the priest maye do it GrauÌ„t sayth he that ther were in scripture anye one lyne written wherwyth Christe made hys bodye of bâ—â—ade should it folowe that thou canst with the same wordes do the same yea forsoth say you for Christ made hys Apostles preistes for the same purpose geuinge euerie of them power to consecrate his bodye after his departeinge And thys you grounde vpon thys texte of scriptur Do thys in remembraunce of me The godlye learned nede not to haue your wordes made 〈◊〉 playne then they be of them selues But for their sakes that be yet weake and to confounde the obstinate and hard herted I will open them to the vttermoste that if you haue any shame in you it maye driue you to acknowledge your lacke of knowledge and misbeleue Or if you be vtterly without grace it maye cause your counsalours not beinge altogether desperate to take better aduise ere they encourage you to the lyke follie as you haue herein declared Firste therfore I note that you saye Christe made his apostles priestes to the intent they shoulde consecrate his bodie And herein I might doute whether Christ made them pristes at all or not yea I am certayne that you haue no scripture to beare you in this assertioÌ„ that thei shoulde be made consecrateinge priestes to consecrate and offer sacrifise more then euerie christian maÌ„ is to offer vp his owne bodie a liuely sacrifice to God by beareinge the crosse of Christe and crucifiynge the fleshe to the worlde And after this sorte I rede that he made all them that he washed in his bloude priestes That is to saye all the faythfull beleuers of his death and resurrection Other priestehode I reade of none in the newe testament nor of any other prieste then onely Christ who is the eternall and euerlastinge prieste and other priest or priesthode is there one named in the newe testament I reade in Paules Epistle to the Corhinth that God hath apoynted certaine membres in his congregacion to whoÌ„ he hath geuen certayne singular gyftes Fyrste he hath ordeyned some Apostles some prophetes or preachers some doctours or teachers some prowres or maiestates some curares of dseases some succurers of the nedie or kepers of hospitalitie some gouernours or 〈◊〉 some haueinge diuers kyndes of tonges and some interpreters of laÌ„guages but amongst al 〈◊〉 I fynde no mencion of these consâ—ratâ—inge priestes And the same Paule writteynge vnto Timothe conserninge the choseinge of ministers calleth them byshops and deacons that is to saye wachmen and ministers and not sacrificers But here perchaunce you wyll saye that by thys deacon or minister is mente your priest your consecrater sacrificer Not so syr For Paul described him not to be such a felow as your sacrifier is discribed to be in y â— cautils of your Masse The first cautile saith your Masse boke is that the priest which wyll celebrate Masse do after the beast maner prepare his coÌ„science through pure confessioÌ„ that he do vehemently desire the sacrament and intende to worke his feate that is to consecrate or make Christes bodie and bloude That he knowe by herte howe to be haue him selfe in all his doinges And that he haue thanâ—rlie and deuoute gesturs Thys is your sacrificer But saynete Paules man is an other maner felow He must be chaste not double tonged not geuen to muche wyne not foloweinge filthy lucre hauyng the misterie of fayth in a pure conscience Yea he saieth not he wyl haue his maÌ„ confessed before he minister but he wyll haue him proued and tried and so to minister haueing no faute whereof he maye iustely be rebuked Thus se you frind Hogarde that in scripture you haue no testimonie for your sacricerâ— and consecrateinge priestes But yet I knowe wel you caÌ„ not as yet perswade your selfe to be confuted in thys behalfe for you haue placed apiece of scripture to the contraie do thys in the remeÌ„brauÌ„ce of me say you was a plaine coÌ„mauÌ„demeÌ„t to the apostles to coÌ„secrat christs bodye and by thys coÌ„maundement hath euerie of them power to do it as well Iudas as Peter And then I am sure if a man shoulde aske you the questian you would saye that the most vilanouse creature in the worlde beinge a priste as you cal them hath ful power to do y â— same by breathynge out a fewe wordes out of a couetouse herte and blasphemouse mouth wyth a mynde full of all abhominable and wickeâ— thoughtes Tushe tush you saye he is but