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
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
a minister It is god y â— doeth the dede But I praye you syr by your leaue Whose membre is he Paule sayeth that who so toupleth hym selfâ— wyth an harlot is the meÌ„bre of an harlot and he that worketh vice is the seruante of synne then tell me I praye you whose minister he is The meÌ„bre of an whore the seruaunt of sinne and the minister of Christe Non coherent Theâ—e thinges agre not It is necessarie that they be fyrst meÌ„bres of Christ and afterwardâ— ministers But here your counsailours wil say for I take them to be more subtile then you bi reasoÌ„ y â— they are trained in a more subtile kind of liuinge then you are that the wycked ministers in the church are the ministers of God as well as the godlye For Iudas whoe was by the testimonie of Christ a dyuel was notwithstandeynge Christes minister and Apostle Yeâ— he cured diseases and wrought other miracles as well as the othere Apostles dyd Cracke me thys nut saye you Forsoeth syr you shall sonâ— haue it cracked and I beseche God the kernell maye do you good I graunte that as Iudas was the minister of Christe and wrought miracles so are all priestes that do resemble Iudas the ministers of Christ as Iudas was and maye do all that Christe hath comaunded them euen as he dyd Iudas was a dyuell but not 〈…〉 Iudas beynge presente that one of them whiche put his hande into the dishe with hym shoulde betraye him the disciples beganne to â—ske him one after an other whiche of them it was Is it I sayde one is it I saide an other They sawe nothing in Iudas his conuerâ—acion wherfore they shoulde suspecte hym more then them selues But your sacrificeinge priestes are so far gone that their conuersacion declareth them to be the membres of the diuel and the ministers of baâ—â—e They are of those priestes to whom God sayth by hys prophet You offer defyled bread on my aultare and yet you saye Wherin haue we poluted the Euen in that sayth the Lorde you saye the table of the Lord is but a vyle thynge What other thing I praye you do your sacrificeing priestes They â—an not a byde the Lordes table nor the Lordes supper they muste haue an aultare and sacrifice Thei can not be content with communion â—t the Lordes table accordeinge to the fyrst institucion in honeste apparayle but they muste haue a priuate Masse in masking cotâ—s bashed full of turnes halte turnes beâ—keinges duckinges crosseyngâ—s kysseynges tosseynges and tumblinges besydes the irreuerent breathynge out of wordes vpon breade and wyne and theÌ„ holdeynge them vp to be worshiped as goddes Yet once agayne marke the wordes of the prophete Which of you sayeth the Lord shetteth the dores and setteth fyre on mine aultars â—â—thout hyr I haue no delite in you sayth the Lorde of hostes and wyll receyue no gyfte at your haÌ„de Nowe tel me whether these wordes agree not wyth your priestes prouerbe No penye no pater nosteâ— Let me se if your 〈◊〉 will do this heaueÌ„ly worke of theirs without hire Yea will they not compel men to giue theÌ„ wages for doinge it Howe saye you by the Masses at burialles are not men constrayned to haue them and to paye for them It shal not nede to reherse their dirige grotes mariages monie christeninge crisomes beadrolle bribes and suche other pillage If the kynge shoulde take of euerie hoseling person as they cal theÌ„ yerely .ii. peÌ„ce as they do at easter what would be sayed trowe you If he shoulde suffer none to be maried without a tribute what gurdgeinge woulde ther be amonge the people Well I saye no more but the plage of God shall fall vpon thâ—se hirâ—lings and make them dispised of al nacions because they haue not kepte the wayes of the Lorde But nowe for your text of scripture do this in the remeÌ„brauÌ„ce of me whervpon you grounded your folishe faith of consecratinge and sacrifiâ—eing priestes we must first consider what it was that Christ bade them do in his remembraunce Consecrat his bodie and bloude sayâ— you for that was the thinge that he hym selfe dyd But they that vnderstande the thynge aright say that he commaunded them to deuide breade and wyne amonge them as he had done immediatly before For Paul speakyng of the same thinge sayeth So often as you eate this breade and drincke thys cup you shall declare the death of the Lorde till the come The eateinge of the breade therfore and dryackeing of the cup are the thinges that Christ commaunded his Apostles to do in hys remembraunce and not the consecrateinge of his bodie and blonde as you saye So oft as ye shall do these thinges saith Christ ye shall do it in the remeÌ„braunce of me As though he should haue saied So ofte as you shal come together and be partakers al of one breade and cup to thentente to declare your selues therby to be al members of one bodie through the fayth you haue coÌ„ceiued in me you shall do it in the remeÌ„braunce of me the onely head of the bodie wherof you be meÌ„bres callinge to your remeÌ„braunce this thinge that I haue here done to certifie you of your redemption by my death bloud shedâ—ing and that euery one of you is as well pertaker therof as you are of this breade wine whiche I haue deuided amoÌ„gest you This is y â— true meneing of do this in the remeÌ„brauÌ„ce of me not as you phantaâ—ie geueing powre to priestes to consecrate Christes bodie and bloude Wel now you procede thinke to wine your spores by vanquisheing a maÌ„ of armes of your own appointing For I neuer knewe any that was so folishe oâ—lesse it wer one of your teachinge y â— would say y â— this sacrameÌ„t was noght els but a signe of christs passioÌ„ For we agaâ—st whoÌ„ you fight so manfulli do beleue confesse that it is in significacion the veri bodi bloud of Christ y â— is the natural proprites therof coÌ„sidred spiritually applied do declare vnto vs the efficacie streÌ„gth of y â— bodie and bloude of Christ in geueing life to our soules the couplinge of vs together into one bodie by faieth These aâ— things of great importauÌ„ce valure in y â— cies of y â— spiritual meÌ„bres of christ though in your fleshely eies whiche cannot dicerne the thing of y â— spirit thei be vile and of no valure Well you go forward with the triall of your mastries with your owne manne and laye sorâ— to his charge with certayne exampls The pascall lambe you saye whiche was offered in the old law was an onely figure of christs offring wherin you helpâ— the scripture for it was alsâ— a remembraunce of the deliueraunce out of Egipt But to our purpose another exemple you bâ—inge of the rocke of stone out of the whiche flowed water and that stone you saye figured Christe and that is true But I thynke it a maÌ„ should aske you
the same words y â— he ther spake Whâ—n he the bread into his hand did take Which wordes were the words of coÌ„sâ—cratioÌ„ And then bad that on the same facion His apostles shuld do nowe thus ye se That the true wordes of consecracton be In scripture though you those wordes skan To be but only thenuencion of man Yet one worde of Christe to mind here I call Christ to declare that the law moisaical He wolde hole fulfyl for the which intente He toke the cup sayed these wordes euidente This is my bloud in the newe testament Syggnifieng that the olde lawe was spent With al the bloud of beastes which did figure The bloud of Christ aboue al blods most pure Now marke theÌ„ if y â— wheÌ„ christ did playn say This is my blud shuld meane none other way But in figure only what were it more Then the figures of the olde law before Nor yet so much nether if ye marke wel For in the olde lawe as I before tel Uery bloud to figure christes bloude truly They did offer vpon the which thinge I Gather that and if the wyne be wyne still That Christe at supper did the lawe fulfyll Wyth a figure of bloud which cannot be For a figure is fulfilled we do se In the veritie and not in figure Chefly in thys thyng ye wyl graunt I am sure This holy sacrament god did fore se A great comforte for all his people to be For whych he ordeyned a priest and kyng The same trueth to figure in his offering Christ is a priest sayeth Paul after the order Of Melchisedech now note here further Melchesedech was both a priest and king So was christes also as recordeth writtinge Melchesedeth was a king and yet truly No mencion is made of his progeny Which doth signiâ—ie that christ was a kynge His father vnknowe without beginning Melchesedech was kinge as scripture sayth Of Salem which as saynt paul plainely hath To the Hebrwes that that doth signifi A kyng of peace to whome he dyd applye Christe our sauiour and ye besyde this Melchesedech of Christ a figure is In this pristhode for as scripture doth sayâ— He brought forth to Abraham in the waye Bread wine In which acte scriptture doeth thim call The priest of y â— most hie god eternal Christ likewise gaue y â— formes of bread wine Of which Melchsedech was but asigne Here may hap one thing ye wyl aske of me Wher saynte Paul doth note them thus to agre For nether y â— prophet ther nor S. Paul Of breade or wine speakes not one word at all But doth Melchedechs priesthod applye Unto christe when that he moste painfully Dyd offer vp his fleshe and bloude most pure Unto his father this is playn scripture All this is true I wyl it not denye Yet for my purpose agayne to replie To Mâ—lchesedech note here that he cam Forth with breade and wyne to mere AbrahaÌ„ Gâ—uing thankes to God for his victori Which to his pristhod perteined truly Then that being his order howe can ye Dinie christe of the saâ—ie order to be Sith vnder the kyndes of breade and wyne he Gaue his body this in scripture we se And though s. Paul do no bread or wine name Doth he deny Christes priesthode in the same Nay forsoth for as of Christ is spoken He gaue the body which is broken For our synnes at his last supper ye knowe And then what though s. Paul nothyng show Of bread and wyne yet their priesthodes agre So much the more if this well noted be Melchesedech dyd not offer wyth bloud And yet dyd he fygure Christes presthod When he on the crosse offered his bodye Unto his father with his woundes bloudye Howe shoulde that be no bread or wine there Yesse forsoth the scripture wyll it wel beare Syth Christ gaue hys bodye as I before saye Under those fourmes because thei shuld alwai Remember his death by that sacrament Which death the breade wyne did represent That Melchesedech offred here ye se Howe both their priesthodes herein do agre For Melchesedechs order dyd attend Unto Christes offring on the crosse at the ende Which offring ther done was done once for al To be offred so agayne he neuer shall ☞ The confutacion ☞ No man myght worsse haue complayned of the blyndnes of theym that wyl not se then you your selfe frende Swynharde for if you woulde but once open your eies and reade the places of scripture that you bring for your purpose and weigh them with the circumstances I doubt not you woulde be ashamed to wrest them â—o farre oute of tune And where you do nowe gather of Christes longynge before hys supper and his thirstyng on the crosse that the first bodye that is as you say the bread and y â— last which died on y â— croâ—â—e are al one I doubte not but if you would way the places with worthy iudgement you would sone be ashamed of your writyng and of al your fond resonyng aboute the same words For the first Luke saith When the houre of supper was come he satte downe and his xii Apostles with him and he sayd vnto them With great desire haue I desired to eate this passeouer with you before I suffre For I saye vnto you from hensfurth I wyl not eate it tyl such tyme as it be fulfylled in the kyngdome of God c. ☞ What spiritual eie can se any other thing in these wordes of our sauiour then that he desyreth greatly to declare vnto them before hys death by the eatyng of that lambe which was the remembraunce of their deliueraunce out of Egipt and the fygure of hymselfe beyng the vnspotted laÌ„be that was preordinated to take away the synnes of the world that from theÌ„ce furth they should nomore vse any suche sacrament or ceremony to declare hys commynge in the flesh because the tyme was then come wher in this sacrament and all other should be fulfilled by hys death vpon the crosse whiche was is and shal be our deliueraunce out of the spiritual Egypt and the sufficient raunsome for our sinnes This was the fulfyllyng of the fygure by the veritie and not as you fantasie the olde to be fulfilled by the new in that you saye that Christ ordayned his law to fulfil that law So that you make one lawe figure of another and one sacrament to be the thyng signified by an other But you sai that lambe was himself whiche he ordeined to be offered in the remembraunce of his bitter deathe and passion Here myght I aske you which lambe you wil sat I am sure the true lambe that the prophetes saw which is himself Wel then hath he made hymself a remembraunce of his owne death But I prai you esteme you him so litle as so Do you occompt his death of more valure theÌ„ himself No signe or remembraunce of a thynge can be so good as the thing it self more then the goodnes of the shadowe
can be equal of value with the body If Christ therfore daily offred vp be the remeÌ„braunce of his bitter death then is his bitter death better then he himself And yet you haue not all done with Christes longyng One thyng you say you woulde haue noted by the way And that is that Christ longed to eate the passeouer with his disciples not onelye to fulfil the lawe but also to shew them more of hys wyl which was that he would geue theÌ„ a perfect pledge of eternall lyfe according to his promise made to them before as is mencioned you say in the. vi of Ihon geuynge his fleshe to be communicate that they myght therby be incorporate in hym and he in theÌ„ And theÌ„ you ioyne hereunto his thrustyng on the crosse And vpoÌ„ this longyng and thurstyng well and clarkely you gather the greate desire that Christ had to fulâ—yl his promyse that he made when he said The bread that I shall geue is my fleshe ☞ Men of learnynge and iudgemente in the scriptures may easely perceiue your ignorauÌ„ce in this matter I wil not therfore go aboute to opeÌ„ it to them But for their sakes that be not yet fully grounded in the true vnderstandynge hereof I wyl take soÌ„what more paynes in the openyng of this ignoraunce of yours nowithstandyng that I haue spoken somwhat largely of the mattier in the confutation of the former parte of your answere wher you claymed thys promyse of Christ as you do here ☞ Marke therfore good christian brothers to you I speake y â— ar not yet so fully instructed in Christ but that you sauour somwhat of the Phariseis leuen yet would gladly be deliuered from the blyndnes of errour marke I â—ay how far wide this man is from the true meaning of Christ in this place He hath non other occasioÌ„ at al to applâ—e this piece of scripture to his purpose but only for that ther is bread menâ—ioned It fareth by hym euen as it doth by the patrons defeÌ„dours of Purgatorie For whersoeuer he findeth bread named in the scripture ther he laith a straw as a marke to 〈◊〉 his coÌ„mune places by eueÌ„ as thei did wheÌ„ thâ—i found ani meÌ„cioÌ„ of fire IhoÌ„ Frith hath opened their folly at large in his dispuâ—atioÌ„ vpoÌ„ Purgatori Would God I were able to do halâ—e so muche in this matter â–ª But take it in good parte deare brethreÌ„ that I shal writ And if you shal find it consonaÌ„t agreable to the scriptures then embrace it and geue God the thankes otherwise hold it accurâ—ed and do not once opeÌ„ your eies vpon it For the mo y t should embrace my doctrin being vngodlâ— the greater should my dam nation be But being assertained by y â— spirit of truth that I teach nothing but that I fynde in the boke of truth I am bold to byd you mark and learne the true vnderstandynge of these wordes of our sauiour Christ The bread that I shal geue is my flesh ¶ Our sauiour Christ perceiuing y â— the fleshlye minded Iewes â—oloed him more for y â— thei had eateÌ„ the loues which he had multipliâ—d then for the miracle or wonder y â— he had wrought â—oke occasion at â—he questiaÌ„ which thei asked him saiyng Rabbi or Mayster when caÌ„mest thou hyther as who shoulde saye we haue sought and layd wayt to knowe howe and whan thou shouldest passe the sea but we coulde not perceyue any ship prepared for thy passage Hast thou therefore coÌ„ueighed thy selfe ouer by miracle as thou diddest multiplie the fiue loues He toke occacioÌ„ I sai here aâ— to declare vnto them that all hys wordes and dedes are to be loked on with the spiritual â—ie and not with the carnall And euen at the firste he sayeth vnto them Ye folowe me not because you haue sene the wonders But because you haue eaten of the breads and are satisfied As who shoulde say you pretende a woÌ„derous desire to se the woÌ„ders that I work â–ª as men that woulde therby be allured to embrace and folowe my doctrine but youre intente is none other but to be fed at my hande and so to lyue Idlely without labour and trauaile more then to wander vp and downe after me But I shall tel you what you shall do if you wil folowe me Worke for the meate that perisheth not but that remayneth into lyfe euerlastinge which meate the sonne of man shall geue you For this is y â— meat that god the father hath appoynted Then sayed they What maye we do to worke the workes of god He answered vnto theÌ„ in this wise This is â–ª the worke of God that you beleue in him whome he hath sente TheÌ„ brake they out in theyr owne likenes and agaynste theyr wylles vttered theyr faulse dissimilacion sayeinge What myracle workest thou therefore that we maye se it and beleuethe What workes doste thou Our fathers eate Manna in the wildernes as it is written He gaue theÌ„ bread froÌ„ heauen to eate But our sauioure sayd vnto theÌ„ Moises gaue you not 〈…〉 or verie bread in dede froÌ„ heauen For y â— is the true bread y â— descended froÌ„ heauen geueth life to the worlde Then sayde they Lorde geue vs this bread alwayes These mens mynd was altogether vpon materiall breade Let vs neuer lacke this bread say they Well Christ maketh them answere I am the bread of lyfe sayeth he who so coÌ„meth vnto me shall not honger and he that beleueth in me shall neuer thurste But I haue told you that you haue both sene me and not beleued Here may you learn to eat the bread y â— Christ speaketh of It nedeth you not to prepare tooeth and throte nother bealye nor stomake but beleue you shall not â—onger nor thurst You shall haue plentie of his heaueÌ„ly foode He that commeth to me sayth Christ he that beleueth in me To come vnto Christ and to beleue in Christ is all one thinge as appeareth by the wordes folowing Euerie thing that my father geueth me shall come vnto me and I will not caste him out that cometh vnto me For I descended frome heauen not to do my wil but his will that sent me And thys is the wil of mi father y â— seÌ„t me that I should not lose ani thinge y â— he gaue me but that I should â—ayse it again in the last day Yea this is the wyl of my father y â— sente me y â— euery one that seeth the son and beleueth in him should haue life euerlasting I wil raise him at the last day He that seeth the son and beleueth in him To see and to beleue to eate and come to Christe is all one thyng The Iewes therfore murmured at his wordes in that he sayed I am the liuinge breade that descended frome heauen and they sayde Is not this the sonne of Ioseph whose father and mother we knowe How sayth he thaÌ„ y â— he descended froÌ„ heauen Behold these carnal Iewes how
in the Sacrament And your errour in the place thâ—reof to take But nowe for your parâ— the better to make Ye call the truth Romyshe as though that we Had receiued it of the popyshe see ☞ The confutacion ☞ The authoure wysheth none other thinge vnto you frend Hogharde then that whyche Paul himself exhorteth al men to do that is to be his foloers as he was the folower of Christ But this part of Paul which he wisheth them to play in folowyng of hym is to conuerte as he hymself sayth from the Romysh way euen as Paul conuerted from the persecuting of the christian faith with a meke hert to obey â–ª gods truth But as for one nothyng conâ—ented with the thyng that he wisheth for you you stomake the matter and deny that you receiuâ—d it of the popysh see But yet you shew not whence you receiued it Neither do you bring anye proues other then your bare assersion that you receiued it not of the popysh see I thinke you to be one of them that vse to affirme thynges without any argument or reason for the probation thereof I wyll therfore minister you occasion in seeke vp youre argumentes and reasones against you make answer to this confutation And by your leaue I will proue that you had it frome the Romyshe see I woulde haue you therfor first to consider what thinge it is that we talke of It is not the Lordes supper but that toye of yours which you cal the blessed Sacrament of the aulter Whence that came is euident to theÌ„ that lust to se for throughout the whole Bible ther is not so much as one word of that popish inuentioÌ„ The supper of the Lord we haue ther mencioned so declared that comparyng thys toye of yours therunto we mai easely perceiue y â— they be cleane contrary The Lord at hys last supper toke bread gaue thaÌ„kes brake it Your Apes take bread blowe vpoÌ„ it breathinge out certaine wordes in the maner of enchaunters sorcerers to turne the substaunce therof they offer it vp for a sacrifice Christ distributed the bread among his disciples and eate none hymselfe but your Apes deuour all theÌ„ selues and geue the people none Christ celebrated his supper at the table with his disciples euen in hys common apparel But youre Apes muste haue goodly garmentes made for the nonse of al the colours of the raynâ— Bowe and at sondry rymes sundry coloures Christe made no fond iestures But your MoÌ„kers must haue crossyng kissynge beckynge douckynge turnynge trippynge with manye pretye trickes and at the last â—osse vp all slouenlye and blesse the people with the emptie cuppe Se you not howe these two agre Now let vs se whense al this grare of yours cometh Selestinus the pope ordeined the praieâ—â— y â— the priestes your Godmakers say when they rauysh theÌ„ selues to masse Pope Damasus ordeined Confiteor Pope Gregory cauâ—ed Kyriâ—eleson to be sayd .ix. tymes together Gregory and Gelasius gathered the Colâ—ctes good gere I warrant you if they be well weyghed The Grayle was of the same mens doynge I trowe Telesphorus inuented the Tract Notherus the Sequences Anastasius the staÌ„ding vp at the Gospel Eutichianus the Offertory Gelacius the Preface Sextus the Sanctus Pope Leo the .iii. ordayned the Incense Also y â— Secretes of the masse are they not popes parches clouted together to make the matter more salable Gelasius made Te igitur Siritius added Communicantes Pope Alexander made Qui pridie Pope Leo Hanc igitur Gregorye made the peticions Diesque nostros The fyrst Innocenâ—ius ordayned the Pax â–ª Sargius the Agnus dei The first Alexander ordayned that the bread should be vnleuened And theÌ„ as you thynk whence haue we this your bable so tossed and tombled from this syde to that hoysed vp and layed downe agayn You must pardon me though I speake playne for I take al such thinges as foles delight to play wythal for no better then bables â—ut â—o put the weake brothers out of doubt y â— I coÌ„temne not the Lordes supper I ê“test y â— among the thinges ordinaÌ„ces y â— our sauiour christ hath left w t vs. y â— liuely word of God onely excepted ther is none more profitable for our soules comforte then it is And that therfore we oughte to frequent vse it w t al faithfulnes treâ—blyng feare of y â— lord knowynge y â— if we beynge the membres of the dâ—ust shuld enterprise to com to the Lords table as partakers w t him we shal haue our reward with the hypocrites euen in the vtter darknes I exhort you al therfore that glory to be the membres of Christ and called Christians that in no case ye presume to receiue this holye communion vnles you be inwardly the same thing that this holy misteri declareth them to be that vse it worthely ☞ Say not therfore frend Hoghard that I rayle vpon the blessed Sacramentes of Christes body and bloud for I take God to witnes and myne owne conâ—ience I reuerence them as much as Gods word wylleth them to be reuerenced but that which I haue writteÌ„ is against that abuse whych the Romysh Ruffians haue set vp and would mayntayn in the sted therof The ballad Lord grauÌ„t that our head king Edward y â— sixt May bury that dead God which is piâ—te And get in his stead thy supper not mixte Wiâ—h abuse popishe The answere Lord grauÌ„t that king Edward which ouer vs hath The chief primacie vnder christe Iesu Truely to defend the catholike fayth Which from the apostles dyd hole ensew And all heresy and popishnesse to subdwe That we may liue vnder his highnes so In the catholyke fayth which is most true that to y â— honour of god al thinges may grow I wonder much how ye durst be so bolde As to pray so for the kinges maiestie That his highnes shoulde do as ye haue tolde A deed before god of grate iniquitie Which is that the dead god pixte he may bury Ye show your selfe a true subicte in this Which doth point your king to such an office ☞ The confutacion ☞ Here you wolde seme to make a praier for the kynge contrarie to that which the authour â—aketh and yet agaynst your wyll I thynke it is the same as it is easie to be sene to al them that caÌ„ iudge vpoÌ„ writtinges But afterwarde you put men out of doubte of your meaninge and saye that you meruaile the autour durst be so bolde as to appoynte his prince to suche an office as to burie the deade God that is pixte And by the same your admiracion you declare your selfe to be altogether fleshely For what spiritual mynde coulde thynke it a thinge vnworthye a christian prince to burie that is to extinguishâ— and put vtterly out of memorie that moste detestable Idole whiche beynge a thinge deade and without any lyuely significacion is named and taken as God But no meruaile though you be so fleshely in this matter for the chiefe of your counsayle are not ashamed openly to affirme that the godhead is a corporal substaunce because theâ— fynde in Genesis that man was made to the similitude and Image of God ¶ The ballad That we may espie In that signe and token Wyth spirituall eie Thy body broken And thy bloud plentiousâ—y Shed as is spoken To bringe vs to blesse The answere Who wold thinke lo but that thys man ment well Seing that he wyshith that we may al Se christes death ther for so sayeth the gospel But yet marke hym wel and perceiue ye shall That vnder the name of this worde spiritual As his Ballad before doth playne expresse And here a signe and token he doth it cal Tak◠〈◊〉 it for nomore hymselfe doth wytnes But the catholyke fayth perfect and true Is we must beleue that in the sacrament Is not onely a sygne wher in we must vewe The death of christe with a godly intent But also that christe him selfe is present Fleshe and bloud but how that he shuld be Reason cannot teach therfore he must consent Unto fayth and then he shal it truelyâ—se Nowe thus of this answere I make an ende Prayenge god his greaâ—e â—o vs both to sende FINIS Quod myles Hogherde ¶ The confutacion You haue no more to saye here but that the authoure maketh this sacrament no more but a signe wher as the catholyke fayeth you say leadeth vs to beleue that Christ is ther present flesh bloude Which thinge is verie true but not as you takeit For your words deâ—lare â–ª your meaneinge to be that Christes steshe and bloude shoulde be ther after suche sorte that it might be eaten sualowed in to oure bodies by the orgains of the same poynted for y â— office of eateing But our beliefe is and that according to the catho like fayth of the apostles fathers of the primatiue churche that the substaunce of the breade wherein those accidentes whiche we se do remayne is no mor but a sygne as Paul teacheth of the wonder full couplynge togither of al the membres of Christ in one mistical bodie as the breade beinge made of many graynes is but one bodie and in like maner the wyne But the spiritual preseÌ„t of Christes bodie in these sacramentes we neuer denied knoâ—nge that as manie as beinge the vnfayned membres of Christe do wyth sure fayth in the promyses of Christ vse these sacrameÌ„tes bread and wyne accordeinge to Christes institucion and firste ordinaunce are at the same supper of the Lorde as certaynely made partakers of Christes bodie and bloud and al y â— euer he did or deserued for vs in the flesh as theye are partakers of that sacramenttal bread and wine To thys fayth do we consent wishing y â— it woulde please the Lorde to open the eie of you and your councollour that you may se and consente to the same Finis Imprînted at London by Ihon Day and William Seres dwellyng in Sepulchres Parish at the signe of the ResurrectioÌ„ a litle aboue Holbourne Conduite ☞ Cum gratia priuilegio adimprimendum solâ—n 〈…〉 Lukâ— â— Apoca. l. Luke xxii