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
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
belieue more firmly than all my Lorde your maisters faggottes can remoue out of oure hertes We shal speake more largelye of thys matier in the confutacion of your answere to the ballad OF late a new balad came to my hand â—ompyled by a â—alâ—e christen man As it is easye for to vnderstaÌ„de In y â— so madly he doth y â— thinge scan Whiche â—e reproueth but here after Ye do reaâ—e the answere it shal apeare whaÌ„ What deuilishe doctrine he hath written here And because hys errour shal be sene playn Eche staff of hys tyme I wyl answere so That then he shall haue no cause to coÌ„playne For all hys hole proâ—esse as it doeth go I wyll wryt forth and not adde one worde mâ— In than swere wherof he shall se euident How wyckeâ—lye hys tyme in it he hath spent And nowe for hys matter to enâ—er in As after foloweth it doeth begin The confutacion You enter into your mattier as though you had bene at schole wyth Tertullus y â— oraâ—our that accused Paule before Felyx the debtie A faulse christian you saye hath made a ballad a fonde talker a wrytter of diuillishe doctrine one that hath spent his tyme wickedlye in writeynge thys ballad But your maister 〈◊〉 had one caste that you lacke He had substanciall men euen of the auldermen of Ierusâ—lem to wittynesse wyth hym that all was true that he â—ayed I am a fâ—ade the auldermen of oâ—don wyll not do so by you Wel you saye he is a false christian but because you haue no recorde I dare not beleue you For if ye be remembrede you complayned in your preface of the greate numbre of enimes that the sacamentes of Christ haue and yeâ— in conclusion it was proued that theyr was none so greate and enimie as your selfe Euen so 〈◊〉 this poynte I will not swere for you For he that is tried to be an enimie to Christes sacramenâ—â—s is not lyke to be a true Christian. Come nere the light therfore that we maye deserne whether your heare be naturall or conterfaite A woulfe maye haue a shepes fell one his backe and so I feare me you haue But we shall not be desceâ—ued in you for oure mayster Christe hath appoynted vs tokens to knowe you By theyr fruites sayth he you shal know them They do the workes of theyr fathâ—r the diuell who was an homiside or manquellar euen frome the beginninge The greate desire that you haue to shed mans bloude declareth your nature The name of a christian can not make you aperâ—it christiaÌ„ a shepe of his flock No thoughe ye go in companie wyth the shepe of Christe euen to theyr pasture and feadyng yet so long as ye be ashepebyter we can not take you for other then a woulfe though you were lapped in .iiii. shâ—pe skynes The true christians are in this world as lambes in the middes amonge woulfes All they therfore that be as woulfes amonge lambes are false christians If you therfore do knowe the Authour of this Ballad to be such one theÌ„ may you iustby call hym a false christian other wise you slaunder hym Certayne fruites ther be wherby these false christians be knowne whych if I fynde in you ye must pardone me thoughe I translate this name from hym to you as to hym that is most worthye to beare it The fyrst of these fruites is delite in outwarde holinesse whiche Christ reprehended in the phariseis An other is the faruent zeale to set forth mans doctryne and to measure the scripture therbâ— which was rebuked in them also The thyrde and last is the gloriyng in their owne Iustice and merites sekeynge satisfacions besides Christ either by theÌ„ selues or other Whyche was the coÌ„mune faute of the Iewes Whether these fruites may be fouÌ„de in you frende Hogarde let them iudge that knowe your opinioÌ„ in al matters which I doubt not as many as shall diligently reade and marke your answere shal â–ª doe And to make the mattâ—er more playne I shall vpon occasioÌ„ geuen some what note in the coÌ„futation of that that folowethe And when I haue shewed your fruites I shall desyre you not toâ— stomake the matter â–ª thoughe I saye as the trneth is that a false christian hath defamed a faythfull brother As for the scanninge of his mattier madly as you saye shal appear in the progresse In the meane tyme I shall desyre you to cal to yonr remembraunce your Deprofundis settyng it before your eies as a matier madly scanned tyll I haue scanned your mysshapen answere and then if you luste put of your thymble and take your pen in hande and scane the mattier wyth your learned couÌ„sell you wot whom I meane and declare your selfe to be no writter of deuyllishe doctryne and saye that you were not the father though you beare the name Yet tell them that dyd it that if they wryte agayn they shal be answered The ballade What meaneth this gyse I woulde faine here Straunge sightes in my eies there do apere â–ª Defended wyth lies boeth farre and nere Greate ruth it is The answere What this 〈◊〉 doeth meane is here strauÌ„ge to me For if he be christened then dare I say That that thinge which he makâ—th so strauÌ„ge to be Syth he he came to reason euery day The sacrament he sawe honoure alwaye But if he be a panym than truely I â—lame hym not muche for his greate outcrye The confutacion Your answere declareth that to be truâ— that 〈◊〉 wâ—itten by Paul to the Romayns The naturâ—ll man perceyueth not the thinges that be of the spirite of God You compâ— it no strange syght to se the sacrameÌ„t honoured with deuine honour because in your tyme it hath ben so hoâ—oured I dede to the bodilie eie this sight is nothingâ— strange because it is a continuall obiect and dayelye reâ—ued Image in that christâ—lliâ—â— humour But so manie as haue the eies of the inwarde man opened wherewith they sâ— the true honourers and that honoure God in spirite and trueth maye well call thyâ— a strayng sight For sens the beginning of creatures thâ—re was neuer such honour sene to be gâ—uen to any creatur among the honours that the spirituall eie behouldeth Wherefore when it chaunceth the spiritual man to behold the abhominacions of thys worlde he maye â—ight well cal them strang thoughe they be continually in the eies of hys bodye Iustly and truâ—lye therfore sayeth the authour straynge 〈◊〉 in myne eies ther do appeare yea and thâ—t defenâ—ed wyth lâ—es For what â—rueth can you haue to defâ—nde the thynge that fyghhteth wyth all trueth All trueth agreeth that the true honourers of God shall honour hym 〈◊〉 the spirite and trueth and not at Ierusalâ—m nor yet in the hyl of Samaria That is to say nother wyth cerimonial worship prescribed by a lawe nor yet with any outward worship inuented of their owne braynes If you haue any trueth agaynste this truthe then stande vp declare howe these strauÌ„ge syghtes be defended
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
grossely theâ— applied al thingâ—s to the flesh They were altogether flesh could perceiue noâ—hing of the spirite Christ endeuoured to teach theÌ„ the misteri of his incarnacion who being the fourme of God thought it nor obbri to huÌ„ble him selfe into the fourme of a seruauÌ„t they would nedes vnderstande his wordes to bespokeÌ„ of y â— bodie whiâ—h thei knew to be borne of Marie the carpeÌ„â—ers wife Is not this Iosephes sonne sayed they whose father mother we knowe Howe standeth thys then wyth hys wordes when he sayeth I came from heauen But he answered their fleshelye talke saiynge Murmure not among your selues For no man can come vnto me excepte my Father whiche sente me drawe â—im and I shall rayse him in the last day It is written in the Prophete All shal be taughte of god Euerâ—e one that hath hearde of the father and hath learned cometh vnto me Not y â— any man hath sene the father saue only he y â— is of god He hath sen the father By this seing of the father may you easily most deare brithern perceiue what seing what eateinge comminge vnto Christe it is that is ment in al this Chapi Euen the gostly eateing seing and comeing vnto Christe For though a maÌ„ be neuer so muche of God yet shal not his fleshely eie see God And to declare hys meaning more plainly he saith He that beleueth in me hath euerlasting life Al that he hath spokeÌ„ before of the eating comming seing al that he speaketh afterward is conteined in those few wordâ—s he that beleleueth in me hath euerlastinge lyfe I am the breade of life Your fathers dyd eate manna in wildernesse and are dead Thys bread is it y â— caÌ„e froÌ„ heaueÌ„ y â— if any maÌ„ shal eate of it he shal not die I am y â— liueing bread which came froÌ„ heauen If any man eate of this bread he shall liue for euer And the breade y â— I shall geue is my flesh which I shal geue for the lyfe of the worlde Here is the whole mattier here haue we a playne promise say thei y â— the bread that Christ shoulde geue to his disciples at his maundie was his fleshe Oh blinde asses How long wil it be ere you pearce the flesh enter into the spirite Because his outwarde wordes soâ—ne flesh You wyl not once thinck vpon any spirit but euen as the Iewes dyd sticke styl in the flesh fleshly eatyng But because you wyl not seme to murmur contend as y â— Iewes did saiyng how caÌ„ this maÌ„ geue vs his flesh to eat You wyl beleue you say that it was a thynge very easy to do And theÌ„ you reproue y â— Iewes of vnbeleue because they wer not so grosse as you to beleue that Christ would thrust his natural bodi into a peice of bread that thei might without grudge of stomack eat it You declare your selues neither to sauour the spirit nor yet to vnderstand the phrases of the letter The Iewes could take the phrase a right saye howe â—aÌ„ this maÌ„ gâ—ue vs his flesh to eat Thei doubted not how he should geue theÌ„ his fleshe in the fourm of bread for thei knew y â— after y â— phrase of the Hebrue tong he ment by bread food As thoughe he shoulde haue sayde You re fathers were fedde in the wildernes with Manna and yet they are dead but the foode wherewyth I shal feede you is my flesh not that you shal eat it as your fathers dyd Manna and so dye but I will geue it for the lyfe of the worlde so that if you wyl beleue and putte youre trust herein for that is the eatynge of my fleshe you shall neuer die the death of the soule for the bodye is morâ—al and must nedes dye That this was his meanyng is playne by the answere that he gaue to their contention Certes sayeth he I say vnto you except ye eate my fleshe drynke my bloud you shall haue no lyfe in you Who so eateth my flesh and drinketh my bloud hath euerlastyng lyfe and I wil rayse him vp at the last day And then he openeth the phrase of the Hebreue more playne and saythe My fleshe is very food and my bloude very drincke he that eateth my fleshe and drinketh my bloud tarieth in me and I in hym And as my liuynge father sent me and I liue through hym eueÌ„ so he that eateth me liueth through me â–ª Now tel me you fleshmongers if the Iewes hadde then torne Christ in peaces with their teth and eaten him euery morsel should they haue liued throughâ— hym Oh beastly blynd This is the fode that came from heauen Not as your fathers dyd eate manna and are deade but such as â—ate â—his tode shal neuer die If this be spoken of the sacrament howe agreeth it wyth the wordes of s. Paule to the Corinth who so â—ateth this bread and drinketh this cup vnworthily eateth drinketh his owne iudgement Howe chaunced it y â— Iudas was not saued by it Howe can youre pristes that breake they faste with it dayely be damned Yea if this be spoken of the sacrameÌ„t then is that also spoken of the sacrament when he sayeth Excepte you eat my fleshe drincke my bloud you shal haue no life in you And theÌ„ how could the thefe y â— was crucified w t Christ be saued For I am right sure he neuer receiued the sacrament Yea in what takeinge be all the children yonglinges that die before they come to yeres of discrecion to receiue this sacrameÌ„t Thus maye you se deare bretherne howe 〈◊〉 these men are from the spirite and yet they woulde seme so spiritual y â— they haue captiuated all theyr senses reasone also to beleue the thinge that was neuer taught and that after suche sorte that they declare them selues therin to be moost fâ—eshely nothinge perceyueinge the wordes of Christe when he sayeth The wordes that I speake are spirite and life It is the spirit that geueth life y â— flesh profiteth nothing Nowe frinde Hoggherd I thinke you be ashamed of your misreporting of this piece of scripture or if you be pasâ—e shame yet I truste the godlie minded do so plainelie perceiue your slender iudgemente herein that they wyll gâ—ue you leaue to lye tyl your tong faile you ere thei wyl credite your wordes But nowe commeth the hardest piece of worke into hand Yea and so clearkly handled as you thinke that no maÌ„ can be able to auoide your reasones At his last supper you say Christe toke breade blessed it brake it and gaue it to hys disciples and bade them take and eate this is my bodie And then to shewe them what bodye it was saye you that he ment he added these wordes Whâ—châ— for your synnes shal be broken Then subtyle ly you aske thys question What bodie saye you was it that was broken for our trespas And then you phantasie wyth your selfe that we wyll not saye a