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
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
therwyth ¶ The balad Ise men honour Both breade and wyne For christ our sauiour which he left for a sign To the beleuer Of hys death deuyne Lorde amende thys The answere Whoeuer hearde beaste so shamefully ly No Christen man doth honour breade or wine For nether kynds be there thoughe to our eye They do so apere yet fayeâ—h doth defyne Christe hole to be ther by hys power deuine To whom the godhede is knit there Ioyntlye Whome we are bounde to honoure of dewtye ¶ The confutacion Here you wyll hange your selfe and aske me no leaue you wyl not walke out of the reache of the proclamacion You wyll styll be sayeing that scripture denieth and denie that scriptur affirmeth I am sorie that I was not of your counsayle before you published your answere for if I had I woulde haue shewed you thys daynger before Well nowe it is to late for I am sure you can not stop it but it wyll be shewed to the maiestrates and then you knowe theyr charge alredie The best counsayle that I caÌ„ geue you now is to make haste and recante For so shall you yet saue some parte of your honestie though it be but a verie little You saye no christen maÌ„ doth honour brâ—ade and wyne Hitherto you sayâ—â—rue for to honour breade and wine is the worke of an infidele But then you shewe a good cause whye men honour not breade and wine because theâ— is none to be honoured Here is occasion offered of moe questians then euer you woulde be able to solute euen with the helpe of all your secrete counsalours I myght aske you what thynge that is which the bodily eie seeth that the hande feleth that the taste discerneth that is broken that waâ—th â—â—aâ—mye when it takeâ— weate that will putrifie and rotte if it be kept longer tyme then breade maye endure finally what that is whych must be burned when it is muldie so that â–ª the stomak abhorreth it I am sure you wyll not saye it is the bodye of Christe for that is not nor can not be otherwyse sene wyth the bodilie eie theÌ„ as it was is and shal be in the fourme of man it can not be broken for it is impassible it can not waâ— slymye nor clammye for it is purified frome all slymie nature it can not putrifie for it is w t out all corruption it can not be burned â–ª because it is immortalle But here you wyl say that you haue allredie answered to these questians It appeareth you saye to be breade or wyne but fayeth defyneth an other maner of thynge That is that whole Christe as there and that the godhead also is ioyntlye knytte vnto the same Christe beynge there so that of duitie we muste hoâ—our hym in these formes Then note you in the margent Blessed be they that beleue and se not Wher you falâ—ifie the texte whych hath Blessed are they that sawe not and bâ—leued spoken in reproch of the herd belyue of Didimus that woulde not beleue the resurrection of hys maister Christe by the reporte of them that sawe hym risen not wythstandynye he knewe that Christe had promised before hys death that he woulde rise agayne the thirde daye but sayed he woulde firste se the fastening of y â— nayles in his handes and put his finger in the holes and his hande into hys syde yer he woulde beleue But when he had sene and confessed sayeinge My Lorde and my God then Christe sayed vnto hym Because thou hast sâ—ne me Thomas thou hast be leued Happy or blessed are they that sawe not and beleued â–ª meaneyng therby the fathers and prophetes of the olde lawe whiche sawe hym not wyth the bodily eie and yet beleued al that they writte of hym concerninge his cominge in the fleshe whiche Thomas woulde not bâ—leue tyll he sawe it Thus you declare your knoledge in the scritures to be but base as theyrs is that are of your counsayle But nowe let vs returne to yoâ—r answere It appeareth to our eie you saye to be breade and wyne but fayth defineth whole Christe to be ther by his powre diuine Here you speake subtyllye You thynke you haue plentie of startynge holes in thys piece of your answere Fayth defyneth you saye that whole Christe is ther by his powre diuine so y â— if we woulde charge you w t the proclamatioÌ„ and saye that you affirme the natuâ—all reall â–ª and to â—all presence of Christe God and man fleshe blude and bones toth and naiale and all together then you wyll saye no syr â–ª I mente no suche thynge He is ther by hys powre diuine euen as he hath promised to be with his church vnto the ende of the world You are answered Not yet frende hogherde For thys presence that you speake of whiche Christe promised to hys sayethful is an inuisible assistence of gâ—ace as appeareth by the circumstaunce of the text where thys promise is mencioned For after he had geuen them in commaundement to preache vnto all nacions and to baptise them in the name of the father the sonne and the holy gost â—â—achinge them to kepe all thinges that I haue geuen you commaundement he sayed Beholde I am w t yâ—u euen vnto the ende of the world meaneinge none other thynge then he did wheÌ„ he sayed wher so euer to or thre be gathered together in my name ther am I in the middes of them That is to saye be you neuer so fewe in number be you neuer so little regarded of the worlde and worldelye wysâ— feare not to tâ—stifie and wytnesse my trueth vnto all nacions baptiseynge and teachynge them to kepe all thynges that I haue commaunded you not your owne dreames not your own phantasies for then you go in your owne name and â–ª not in myne and be holde I am wyth you all the dayes euen to the ende of the worlde I wyll confounde your enimies they shall not be able to reâ—iste the spirite that shall speake in you I my selfe whych am all one wyth my father wylbe continuaâ—ly wyth you Thus you se frende Hoggarde that thys preâ—ence of Christe with hys churche is not anatural and inuisible presence vnder a visible forme as my Lorde of Wynchester teacheth you but it is a mercifull assistence of the immense and in comprehencible godheade wych is presente in all places but assistent to his electe onely So that if you wyl not haue Christ naturally really and carnally preseÌ„t you must not sayâ— that whole Christe is ther that is to saye God and man for so as saynt Augustine witnessethe w t expresse wordes he was on the earth and not in heauen â—where he is nowe in as muche as he was man whan he sayde Noman ascendeth into heauen but onely the son of man whyche is in heauen and dyd also desâ—ende frome heauen One persone saieth the same Augustine is â—oeth God and man and boeth these natures are buâ— one Christe by y â— he is God in al places but
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