neuer so â—eolilie we do not coÌ„fesse which you confesse plainely that we haue the same word wherwyth god made al thinges And your proufe is substanciall for you say that that worde is the seconde persone in Trinitie whoÌ„ we haue not because we beleue him to be in heauen But you haue him you saye in the sacrameÌ„t And theÌ„ you vse a figure of Rheâ—orike called preoccupacion but I thinke you knewe not his name before You preuent your aduersarie and solute his obicetion before it is made And wittelye you saye yesse Yea sayeth your aduersarie Then is all your mattiâ—r quit gone excepte your priestes can helpe and stande stoutly by it Wel hiâ— saye you than and lyke â— clarke you braule after your accustome maner till you haue declared your selfe as well sene in the scriptures as euer you were But some what to open your ignoraunce I shall in fewe wordes declare vnto you howe we confesse that we haue the worde wherwith God made the worlde In the firste of Genesis it is written that God sayde Let the light be made and furth with it was made ryght so of al his other creatures This is the worde wherwith we knowe that god made all thinge of nought But you wold seme to be oâ— a more fyne opinion and lyke an Ape you imitate the thing that you can not attaine to You woulde gladlye seme to be of the opiniog of them that affirme God and â–ª his worde to be all one For you saye the worde wherewith God made the worlde is the seconde persone â—n trinitie And 〈…〉 you thrust him in to the sacrameÌ„t and say that we haue him ther as thoughe ther were no way but that wherby we might haue him present And truly after suche â—orte as you dreame him to be presente it is not possible to haue him present other wise then in some materiall substaunce For you are not content to haue him present as the Israelites hadde in the wildernesse but you wil after their exemâ—ple 〈◊〉 vn to Aaron to make you gods that you maye se with the carnal eie for the Israelites were not so grosse but they knewe that the caulfe whiche they hadde made was not God but thought they coulde not honour nor call vpon God otherwise then in a visible fourme Thei were not perswaded of his inuisible presence in all places Euen so you thoughe you confesse the inuisible presence of God in al places yet you appoynte the secoÌ„d person in trinitie to his place in the sacrament thinckeinge that you can not otherwise haue the fruishion of his presence then by a visible shape the cause whereof is none other but the lacke of gostly syght which shoulde shewe him you in his worde although in the meane tyme I do not denie yea I protest and defende that the spirituall eie seth him in his sacramentes also the substauÌ„ce of the sacramentes remaineinge in theyr naturall propertie of substaunce Thus muche haue I sayed for the haueinge of the worde wherewith God made all thinges of nought Nowe you conclude vpon the authour sayeinge Sir you take not the scriptures aright For you saye God made all this worlde of nothinge And doeth it folowe thâ—rfore â–ª that man can not by Gods might turne thynges froÌ„ theyr nature God beinge willinge they shoulde â—o do In this piece you vtter your owne ignoraunce lacke of leaâ—â—â—ing Who would be so made as once to surmise so fonde a conclusion as you inueigh against as gathered by the authour vpon this infallible trueth God made al the worlde of nothinge Doth it folowe therupon saye you that man can not by the might of God turne thinges out of their nature As though ther had euer ben any so made as to coÌ„clud so foÌ„dli The author endeuoureth nought else but to disproue this argumentâ— We haue the worde wher w t god made al y â— thinges of naught why should we not theÌ„ do the same by pronouÌ„ceing those wordes And you cleane coÌ„trariwise inueigh agaynste him as thoughe he had fourmed his argument in thys wyse We haue the worde wherâ— wyth god made all worlde â—rgo man can not by gods might alter thinges out of theyr nature Thus you procede in your blyndnes after your notes set in y â— mergeÌ„t to coÌ„firm your saying you sai you haue tolde vs before by the plaine wordes of Christ â–ª For the priest you saye is but a minister like a parrâ—t speaketh Christes wordes agayne eueÌ„ as christ him self bad sai you but ther with your leaue you lie I can nolenger forbeare you wheÌ„ you bely my maister For he neuer bad any priest or Apostle to speake those wordes agayn No if he had biden theÌ„ speake them againe he would not haue bydden theÌ„ as the cauteles of your Masse do teach breath theÌ„ out w t one breath w tout any pauseing or stop as thoughe y â— pronounceinge of the wordes might make or maâ— But he â—ad saie you and y â— not in vaine For after the wordes spoken our lorde doeth by his powre create no newe thinge but bryngeth ther the presence of our sauiour You were so lothe to mayme your ryme that you haue well moste 〈◊〉 your reasone For howe agreth this w t that which you haue sayede in the beginning The Lord did by his worde tourne the breade into his bodie the wine into his bloude And here you say y â— after the wordes spoken ouâ—e Lord bringeth there the presence of our sauiour A man myght here demaund of you what Lorde and sauiour you talke of But it is but follye to content about the mone shyne in watter as the english prouerbe goeth I wyl therfore leaue you to your wyse reasonâ—s tyll you haue answered this confutation accordeing to your bragges ☞ The ballad Yf w t that scripture Thou canst not make The least creature How wylt thou take On thy weake nature Of bread to create The Lorde of blysse The answere Ye thinke al proued that ye onely saye And yet to saye trueth ye do but contend By reason to kepe your fayth at a bay Chargeinge men with that they do not defend If we sayd that a makyng dyd depend Of the priest or of god whiche we deny TheÌ„ had ye some cause your time thus to speÌ„d Christ is ther but howe we seke not to spy Therfore leaue of your folish blasphemy It is agaynst our fayth catholyke and trewe That euer christ shoulde be create anewe ☞ The confutacion You seme to accoÌ„pte reasone enimie to faith and to thynke that the brute beastes which are not troubled wyth reasone maye soonest apprehende the perfection of fayeth You do but coÌ„tend by reasoÌ„e to kepe fayth at a baye charg 〈◊〉 men wyth that they do not de fende with that you can not defeÌ„d you shoulde haue said but if we sayde saye you that the making did depend either vpon the priest or of God which we denie whome we denie you
shoulde haue sayede then had we some cause thus to spende our time But for as muche as you neither beleue that it dependeth of the priest nor of God but of y â— diuel as it semeth for one of theÌ„ must bear the stroke in the mattier you can saye no more but so it is Christ is there How it is wâ— can not tell nor are desirouse to knowe Yet yernestly you exhort vs to leaue y â— we neuer vsed sence it pleased god to open our eies for it is against your catholyke true faith you say that Christe shoulde be created a newe Here is neither heade nor taile but onelye an heape of wordes to fil out the line make the â—ime You haue saied before y â— the priest as a minister pronounceth the wordes god doth his creature transmut And now ye deni it It depeÌ„dâ—th you say of neither of them Yea you conclude before y â— our Lordes dodie is ther fleshe and fell and in an other place you say bodie and soule bisides y â— god and maÌ„ but here you say he is there but how you seke not to spie But I coÌ„iecte yet an other meaneinge in your wordes though in dede they sowne no lesse theÌ„ I haue saied you wil say perchauÌ„ce y â— in your saying that you seke not to espie how he is ther you meane y â— you seke not to know whether he bee ther passible or impassible mortal or immortal whether he be ther in such sort y â— the mose may eate him the fire burne him or the weat corrupt him Thoughe you se al these thinges chaunce to the cake which you call consecrate turned into the bodi of Christ yet you â–ª wil not seke to spie whether Christ suffer these thinges or not Well then if a man shoulde demaunde of you whether the bodie of Christe dooe suffer these thinges eateinge of the mouse burneinge anâ— corruptynge what answer would you make You will not go froÌ„ that you haue written I am sure you wil not seke to spie I will beleue it but I will not serche it And I praye you what wil you beleue That Christe is ther naturallie and reallye that ther remaneth nosubstaunce but onely the substauÌ„ce of Christe God man Is ther none other suâ—staunce there What is it then that filleth the mouses bealye burneth in the fire chaungeth colour and putrifieth My Lorde of Winchester sayeth 〈◊〉 dentes for substaunce he sayeth there is none but Christe who can suffer none of all this and you saye you wyll not seke to spye Well then I leaue you as one vncertaine of his fayth not knowing what to beleue nor willing to learne And as you exhorte vs to leaue that is not in vs because it is against your â—aith eueÌ„ so I exhorte you to seke for that you haue not that is the true vnderstaÌ„ding of Christes sacrameÌ„tes For it is a gayust our beleife whych is the one onely fayeth which is grounded vpon the sure foundacion of the scripture that Christ should be naturally and reallye presente in anâ—e other place then heauen tyl he com to iudge y â— world ¶ The ballad Hauinge no word of consecracion Wherof the Lord hath mad relacion Thou teachest abrode thine owne inuencion Which is amise The answere Who is more blind then those that wil not se What botes it to shew you any scripture 〈…〉 Which to your reasone is harde or obscure But yet once agayne to do you pleasure Ye shall heare if Christ made no relacion In scripture of the consecracion Christ to his disiples these wordes dyd saye I longe to eate the pascall lambe sayth he Wyth you my disciples for nowe is the day Of the swete bread I praye you note and se Howe the trueth wyth the figure doth a gre Christe was the true lambe which y â— propheteâ— saâ— Shuld truly fullfyl the Moysaical law Christe eat the lambe ther as the law did will Then to showe that that law was expired He ordaynde his lawe that lawe to fulfil Which whil y â— world lasts shal not be finished That laÌ„be was him self which he ordained To be offred dayly in remeÌ„braunce Of his bitter death and paynfull sustraunce Note here I praye you â–ª one thinge by the waye Christ sayd I long to eate with you this daye The passouer by which he did declare What great loue euer towardes them he bare Which was not only the lawe to fulfil But also to show them more of his wil Which was that he woulde gyue vnto theÌ„ all The perfite pledge of the life eternal Performing his promise made to them before By geuing them his fleshe for euer more Among them so to be comunicate That therby they shulde be incorporate In hym than and he in al them also What greater loue coulde he to his people sho But yet with this loue our lorde dyd not ceasâ— For in his moste payne his loue did encrease Remembring man kind sayde Sitio Not onely for drinke but mans health also Yt was that our Lord dyd then so sore thruste Se how this word both agre with the furste I lâ—ng sayeth christe to eate the pascal w t you On the crosse I thrust in which I note nowe That by these true wordes christe doth signifi The desire that he had to geue his body Accordinge to his promyse saying thus The breade that I wyll geue playne to discuse Is my flesh here lo â–ª was his fyrst promise And at his maundy he fullfilled thys Under forme of breade he dyd it ther giue With spirit lyfe wherby al such shoulde liue As dyd receyue it by fayth worthily On the crosse also he gaue his body To suffer painfully he was there crecte Thus ye se that as christ dyd saye I thurst So dyd he before that he at the furste gaue himself said I loÌ„g which words proueth the furst body the last both one to be Christ at his last supper as I before saye Toke bread and blessed it and brake it truly Gaue ye to his disciples and without stay Bad them take and eate this is my body Then to shew them what body he ment truely He added these wordes to those he had spoken Saieng which for your sinnes shal be broken What body was broken for our trespas No signe of a body I thinke ye wyl saye But euen the same body which borne was Of the virgin mary voyd this if ye may Then toke christ y â— cup bleste it the same wayâ— As before saing this is my bloud truely Which shal be shed for the synnes of many What bloud did christe shedde for our sakes I thinke ye wyll saye his bloud natural This agaynst your errours very much makes Which to a voyde be able ye neuer shal Then christe bad them do this in his memorial What this was it that he bade them do Was it not to blesse to breake and to geue to And to speake
that you haue learned some what at father Latimers sermons thought your coming thither were for lyke purpose as you haue heretofore haunted other meÌ„s sermons to â—ere and note and beare tidinges you wot whether But I would wish that you hadde learned a little more and then I doubte not but you woulde haue been atrayde eythere to belye Goddes moste holye boke or to sette any of gods scriptures on the â—acke or else to crxampe them Where find you it in gods boke y â— Christes bodie and bloud is the â—ode of our bodies Dyd not Christ rebuke the Capernaties for thys your grosse carnaâ—l opinion dyd he not byd them worke the meatâ— that remayneth for euer and not that whiche perisheth And whaÌ„ they asked him what they myght do to worcke the worckes of God dyd he not make answere y â— to beliâ—ue in him whoÌ„ God hath sent is the worke of God Is Christes immortall bodie become the fode of oure mortall bodies Oh more then owlieshe blyndnesse Wher fynde you in all gods boke yea in aâ—y foude Philosophers writteinge that mortall bodies can be fed with fode that is immortalle The tyme woulde faile me if I shoulde not leaue writinge til I had declared your beastly blindenesse to the worthines But I wyll leaue you to the iudgement of them y â— shal reade your wordes which are so open blasphemie that euerie man that hath any little sparke of godly knowledge maye easilye iudge whose spirite you are Then do you procede to heape errour vpon â—rrour and thus you say The perfecte fayeth wherein this sacrameÌ„t must be receiued is to be lieue that Christe is ther bodie and soule To scanne these your wordes to the worthinesse I can do not lesse then iudge your meaneinge herin to be al one wyth that wicked article for the not belieueinge wherof so many haue ben most cruelly murdered euen one of the syx whych God hath nowe confouÌ„ded For what other thinge can you make of your ioyneing of bodie and soule to the sacrament but to makâ— it natural man whiche consisteth of these two partes And then it is easie to be coniected what argumentes you wil grounde vpon this sande Forsoth euen the same that the great patrones and defenders of thys articles haue hertofore framed to their purposse And had if not ben for feare to encure the danger of the late proclamacion I doubt not you woulde haue lashed them out as fast as neuer dyd any of them But you thinkâ— your â—elfe to haue escaped al these daungers yet to haue placed your wordes so that al your frindes maye perceiue your meaneinge to â—e nolesse but that the sacrameÌ„t is not bread nor wyne but â—â—eshe and bloude and bones becâ—use it is bodie and soule But if you remeÌ„bre the wordes of the proclamacion well you shall sâ— that you haue ouer shot your selfe a little as wâ—relye as you haue walked As I remembre the proclamacion permitteth none other names to be geuen to the sacrament But such as are expressely fouÌ„d in the scripture And I prai you wher fynde you in the scripture that the sacrameâ—t is called the soule of Christe Se you noâ— into what case you haue brought your selfe Well shifte for your selfe as well as you can I â—eare me the proclamacion wylbe layde in your necke And if it be take it for a plage for amongest those thynges that be wryiten for our learnynge are founde these true sayeinges Who so striketh wyth the swâ—rde shaâ—l perishe with the swâ—rde He that sheweth no mercie shall fynde no mercie And the same measure ye make vnto other shal be made vnto you agayne Remembre your selfe frynde Hogherde howâ— manie you haue sette forwarde towarde 〈◊〉 in the tyme of persecution Men thyâ—ke that frome the â—yme of Iohn Friâ—h to 〈…〉 of the constante wytnesse of gods trueth Anne askwe ther was no bloude shed in Smythfylde but your parte wyll be in it at the laste daye â–ª RepeÌ„t therfore and acknowledge your â—aute God is mercifull to the penitent He is able to take frome you your stonie herte and to geue you one of â—â—esh But if you wyll be still stubburne he wyll make you vtter youâ— owne folly further yet at the length to renne into the red sea with cruell Pharao Nowe â–ª in the thirde and laste parte of your preface you laboure greatly to make that thinge plaine y â— neuer maÌ„ doubted of that is y â— god is able to make his bodie bloude of breade wine Who euer doubted of gods omnipotencie almyghtie powre Who beleueth not certaynelye that he whiche was able to make heauen the earth and al that is therin of nought can also make his bodie and bloude of breade and wyne You byd vs captiuate our reasone because it surmunteth reasone to know how god worketh thys wonderful worcke aboue teasoÌ„ Surelye I neuer harde reasonable beaste braylle wyth lesse reasone For what resone leadeth you to conclude Aposse adesse that is if you vnderstande not the termes of logicke as I coniect by your wryttynge that you do not to affirme a thynge to be done because it is possible it maye he don â–ª It is possible that you beynge to your powre a cruell Saulle shoulde be conuerted made aperfecte Paule and preachers of y â— waye which you haue long persecuted but y â— you are so doeth not yet appear wherfore I dare not coÌ„clude because it is possible and God is able to chauÌ„ge your herte therfore he hath done it But if I dyd perceiâ— either by any manifeste signe or â—oken or else by the testimonie of godes holy worde that you weâ— conuerted I would forth wyth belieue it wythout asking any questioÌ„ howe it myght be Ryght so do I saie of the sacramentes of the bodi bloude of Christe If I myght perceiue that God had accordeinge to hys powre chauÌ„ged thys breade wyne into hys bodie bloud or if the worde of God dyd tell me that Christe had made thys alteracion or chaunge I would and so woulde we all be as redie to belieue it as you on any of your doctours thought it we my Lord of Winchester whose argumeÌ„ts you vse in your answer But here you beginne to prepare your selfe to speake You haue an obiection redie at hande I praye you sir saye you what playner wordes woulde you haue then those which Christ spake to hys disciples when he instituted thys blessed sacrament did he not saye thys is my bodye How saye you sir to thys was it his bodie that he gaue them or dyd he make alye to them For one of the boeh you muste nedes graunt me Not so syr by your lâ—eaue Nether dyd he lye vnto theÌ„ nor yet was the breade that he gaue them his body other wise theÌ„ the cup was the newe testament or couenaunt established by hys bloude shed on the crosse that is to saye in signiâ—iâ—acion and not in substaunce aâ—d so we
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
Confutacion ☞ An answere you saye is made withoute great study And so say I a folâ—s bolte is sone shot out Then answer you after this sort Methinke â—say you that you presume very high to tel Christ that he lieth wheÌ„ he sayth this is my body And than you answere in the persone of thâ— authour saâ—yng Not so sir saye you that word say not I And then you thinke to 〈◊〉 hym kyndelye Your woâ—des sir saye you by youre licence shewe that to Christe you geue 〈…〉 But nowe syr wyth yoâ—re licence I shall wyth greate studye declare vnto yoâ— that the authour gyueth a greate deale more credite to Christes wordes then you do Thys is my bodye sayth Christ when he had diuided breade amonge hys disciples declareinge therby the vnitie of all them that shoulde beliâ—ue in hym his misticall bodie and meÌ„bres the church and congregacion of the faythfull and that all these faythful shoulde be partakers of all that he should deserue in that bodie which he had takeÌ„ of y â— immaculaâ—e virgine euen as ther were partakers of that bread which they had eaten Thus do we credite Christes wordes which you credite not for when he sayth thys is my bodie you â—ynd hym to chaung the substaunce of breade with those wordes or else you compâ— hym but a foundâ— talker for you saye that before those wordes be spoken the breade is but breade and so you compel Christ in transmute hys creature in hys Apostles handes mouthes or healies For certen it is that Christe had deliuered it before he spake those wordes And coÌ„cerninge the wyne Marke sayth that thei had al dronken therof before the wordes werâ— spoken so that here you are driuen into a straight other you must say that Christ had some othâ—â— cast to transmute his creature then you knowâ— of or else that he transmuteth none at all For I am sure you wyll not saye that he deliuered it before it was transmuted ¶ The ballad Hoc est corpus Meum you bryng Wher wyth ye clocke vs Under your wyngâ— But for your purpose It serueth nothynge Who seyth not thys ☞ The answere Hoc est corpus meum fyrste Christe in broughâ— And to all hys apostels gaue the power 〈◊〉 ministers to do that him selfe wrought By the wordes spoken to them at that houre Which wordes are stroÌ„ger then castel or â—owr And so shall enduer vnto the laste daye When all gods enemies shal vanyshe awaye ☞ The confutacion Not much vnlyke is thys your Answere vnto the answere that Cayphâ—s gaue in the couÌ„sayle house at Ierusalem when the hygh priestes and byshops consulted howe to brynge Christ to confucion It is expedient quoth he â–ª that one dye for the people lâ—st that al y â— who le nacion shoulde perish meaneynge that it were â—â—uche better that Christe beynge a seducer â—houlde suffer deathe then that all the people â—houlde by hys doctrine be seduced and perishe But yet hys wordes were true in an other meaninge that is That it was expediente for one to dye to redeme the synnes of the people for other wyse the whole people shoulde haue perished Euen so in your answere you meane â—hat Christe dyd firste brynge in these wordes Hoc est corpus meum to the intente to turne the breade into his bodie by the vertue of the same wordes and that he gaue hys disciples power to do the same bi the pronouceing of the sam wordes which your sayd meaning is verie false as Caiphases was but in an other meanynge it is verie true that you say Christe was the fyrste that brought in these wordes Hoc est corpus meum And he gaue his Agostlâ—s power yea commaunded theÌ„ to do â–ª the thynges that he hym selfe had done But herein lieth all the mattier What it was that he had done Chaunged bread into hys bodie say you But the Euangelistes sayâ— that he hadde deuided bread and 〈◊〉 amoÌ„gest his disciplâ—â— And these wordes are stronger then either castell or tower and shall endure euen to the last daye when all you goddes enimies shall vanishe a waye ¶ The ballad To be the worde Naimely of giuing Which christ our Lord Spake to his beleueing Disciples at borde as they were sitting Their faith to encrease The answere Christe promest his disciples before That the bread that he would geue to them al Was his fleshe which he for euermore Would giue for the life of al men mortal Firste at his maundy by power supernal He fulfilled his promise geuing than truely To them his owne pure natural bodie Secondly Christe on the croâ—se him selfe gaue In his one bodi as he walked here And so suffred ther al man kinde to saue But at his maundy as it dyd apere He gaue the same body but this in minde bere Not as on the crosse rightely to define But vnder the forme of pure bread and wine ☞ The confutacion ☞ Here you thinke to shew a point of great learneing and knowledge Christ promised before you saye that the breade which he should geue was his fleshe And this promise you saye he fulfyâ—led firste at hys maundye where he gaue them hys verie naturall bodye and secondly one the crosse but at the last you adde as it were a correccion of your former wordes and saye Not at the maundye as on the Crosse but vnder the fourmes of breade and wyne ☞ Well then Christ 〈…〉 â—â—cramentâ— about two yeres before he dyd institute it Yâ—a marye saye you And I praye you what sayed he For soeth these verie wordes The breade that I shal geue you is my fleshe â— syâ—a â—owe you haue vs at a shrwede baye Christe tolde hys Disciples longe before that the breade whiche he woulde geue them was hâ—s fleshe and vppon thys Prophecie dyd in verie dede giue theym'breade at his maundye Howe can it be then but that thys breade was his fleshâ—â— Who is able to with stand this reason thoughtâ— you Forsoeth euerie one that sauoureth those thynges that be of the spirite of God And if you wyll apply your selfe a whyle I shall teache you to wythstand it also And first I shal demaunde this questian was not christe as well able to perfoâ—â—me his worde then as he was at the tyme of his maundye Yese forsoeth For he had before that tyme fedde fyue thousand and moâ— with .v. barley loues and .ii â—ishes â–ª And did he not say as much of the bread then as he did at his maundie Yese marie say you â–ª for he sayd these plaine words The bread that I shal gyue you is my fleshe A syra theÌ„ I se well this bread was not to be traunsmuted as you cal it wheÌ„ Christ came to the maundy for that was done two yeres before For I am sure you wyll not saye Christe lyed when he sayed the breade that I shal geue is my fleshe for if you woulde your former wordes should be tourned to yourâ— reproche But here youre counsayloures perchaunce wyl now geue
you counsayle to renne to intente of Christe when he speake those wordes and to saye that he intended not then 〈…〉 the bread◠〈…〉 dyd after warde And that is true for he ment nothynge lesse then the sacrament in those wordes But if you once enter into the intent theÌ„ must we haue libertye to declare Christes inteÌ„t when he distributed the breade sayeinge thys is my bodye And then I doubt not but your intent wyll be proued a â—olyshe intent when you saye that Christe gaue hys naturall bodie vnto his disciples two maner of wayes that is to saye fyrste in fourme of breade agayne on the crosse For the Scripture wytnesseth that Christ was alwayes founde in the fourme of man and verie man in all poyntes synnes onely â—â—cepted and therfore coulde he no more be in the fourme of breade then we maye And it is as well to be gathered of the scriptures that the priest â—ourneth the bread into his owne bodye when he sayeth thys is my bodye as that Christ did by the same words chauÌ„g it into his ¶ The ballad He is but a beast knowyng ryght nought Which saith that hoc est Are wordes to make ought Thys is manyfest In a wyse mans thought Wher knowledge is The answere He is but a beast I maye saye ryght wel Whiche wyll saye that God who is almighty In sayeinge thys is dyd not truely tell That that he coulde do but rather did lye What â—east is he this that dare playne deny Yf god say this is it is not so sayeth he Because reason wyll not ther to agre What and if God wylde a thynge done to be Abouâ— course of nature and yet god woulde That maÌ„ shoulde do it thoughe no word had he But onely a deede as Moyses olde 〈…〉 him lay downe the 〈◊〉 he dyd hold Whiche when he had done it was a serpente Then taking it by the tayl as is told Yt turned to a rodde euen continent God sayde to Moyses this shoulde be y â— sygne To declare his power before kyng Pharao The whiche after he dyd by the power deuyne Wythout anye word that scripture doth show This doth your hygh reasoÌ„ cleane ouer throw That hoc est can not be words to make ought Much more theÌ„ no wordes ye wil say I trow Chiefly being spoken by hym that al wrought Yea spoken by hym that I graunte saye you Well that obiection I wyll deferre now ☞ The confutacion You answere euen as you haue learned and fourme your argumentes I poâ—â—e ad esse as you are wont to do Goâ— coulde make y â— his bodye wherof he saide this is my bodie wherfore you conclude and saye that it is so in veri dede meaneinge I am sure as you haue sayed before his natural bodye For in significacion we graunte and defende that it was and is his bodie hys verie naturall bodye therefore you wyll haue it and because we saye naye to that you charge vs wyth denieynge that Christ affirmeth because reasone wyl not thereto agre And then to declare your self to be none of theÌ„ that foloweth reasone in youre dooinges you bryng fourth an vnreasonable similitud to declare your vnreasonable fayth And you bring your similitude a minorie admaius Moyses you saye was commaunded to caste downe hys rodde and so he dyd haueynge no worde of consecracion at all and yet it was tourned into a Serpente And takynge the serpente by the 〈…〉 the coÌ„maundement of god it 〈◊〉 to a rod agayne This was done you sayâ— thorough gods diuine power w tout any word â—t all Muche more able therefore is god to do the lyke with his word And then you triuÌ„phe and saye you haue layed reasonne flat on the grounde Ualiantlie fought But nowe after your triumphe let vs retourne to your similitud and se how it serueth for thys purpose Moyses thinking it far vnlike that he beinge a man without eloquence or goodly vtteraunce of speach should any thing preuaile amonge the Egyptians whoÌ„ he knew to be men of greate learneinge and wonderful artes was by thys meanes encoraged God coÌ„maunded him to cast downe his rod and incoÌ„tinent as he had so done it was turned into a serpent Here I myâ—ht demaunde of you howe this proueth your purpose seinge that the rod was turned into a verie serpeÌ„t in nature forme and shape colour quantitie and all other vtter appearaunce and not into a serpente in the fourme of a rod as you say of the bread This doth your foleishnes appear so playnly y â— a maÌ„ woulde wonder how it shoulde come to passe that you or anye other reasonable creature myght be so blinde in iudgemente But considering that your reasone is in prisone and captyue to your fond opinioÌ„ I meruayle so much the lessâ— at your blynde ignoraunâ—â— both in the pykeynge out of your similitudes so farre vnâ— mete for your purpose and also in answering so slenderlye to thynges that you woulde seme to haue vtterlye confounded ☞ The ballad If â–ª I say to the This is my head It must so be Before I so sayde Or els with a lye I haue the fed 〈…〉 ¶ The answere Ye forsoth syr but nowe if ye should tel Thys to a dome beast theeÌ„ durst I depose That he coulde skantly vnderâ—â—ade you well For he can nether iuge head eye nor nose But tell thys to a man and I supose He would thynke you to be ful dronke or mad To point him to knowe his legge froÌ„ his hose For he would thinke in y â— he ful knowlege had But nowe my knowlege may me here begile For may hape ye be a man of grauite And therfore agayne I wyl turne my style And wyl speake to you in thys thinge sadly By your example ye meane ful madly That christ pointed to his bodie natural What scripture haue ye I would know gladlâ— That christe ment not ther of the breade at all Yf in the scripture that wyll not be founde To beleue your fancie I am not bounde Mary your example your parteâ—trew to trye Sayth if thrist ment not so he made a false lye ☞ The confutacion I caÌ„ not a little maruaile at your follie which driueth you to take in haÌ„de to answere to that you vnderstaÌ„d not yea that more is to deride and laugh to skorne your own follie makeing as thoughe you vnderstod the mattier thorow lye when in verie dede you vtter your selfe to be in the cleane contrarie waye I pray you what do you meane by your merie talk about your doÌ„be beast I think you wuld saye a brute beaste which hath not the gifte of resone to deserue iudge thinges therfor you saye you durst depose y â— he could scaÌ„tly vnderstaÌ„d y â— authours words if he should heare them But I praye you how standeth thye wyth the captiuatinge of youre reasone Is it not al one to haue reasonne captiuated and to be a brute beaste An infaunt that hath not yet the vse of reasone
what differeth it frome a brute beast And yet hath iâ— reasone but not at libertie that shee maye do hir office Euen so the man that hath his reasone captiuated to any opinion is â—conserneinge that opinion euen as a chylde or brute beast So that in your skoffes and geste's wherein you woulde seme to be pleasant you make an ape of your selfe and toyewyth your owne shadowe And theÌ„ wyttily and lyke an Hosyar you lyken the example of the authour to the appointtynge of a man to knowe his lâ—gge frome hys hoose This done you turne to your graue stâ—le agayne as thoughe your former wordes hadde ben excedeynge merie and pleasante And madly you saye the authour meaneth by hys example that Chrste poynted to hys naturall body when he sayed Thys is my bodie and in this you declare your selfe not to vnderstande his meaneing and yet you woulde sâ—me to answere hym to the ful saying that you would gladly knowe what Scripture the Authoure hathe to proue that Christ ment nothyng of the bread when he spake those wordes For if it wyl not be fouÌ„de in the scripture you are not bounde to beleue it you saye for it is but his fantacie And so you conclude that the authour sayeth by his example that if Christe ment not of hys naturall bodie he made a falsely I amsorie frend Hogard that your iudgement is so slender that knowinge this to be an exaÌ„ple you can not perceiue wher of it is an example What râ—sonable man woulde be so madde to brabble about a thing so folyshely as you do vnlesse he were either a verie fole or else hadde hys reasone so captiuated and were so maried to hys opinion that he coulde se nothinge that maketh agaynste hym The Authour intendeynge to declare that these wordes Thys is are not wordes wherwith ought maie be made bringeth thys example of hym selfe If I tell the sayeth he that thys is my head These wordes this is do not make it so But it was so before I spake those wordes Other wyse I shoulde not saye trulye when I saye Thys is my heade For if the speakeynge of the wordes shoulde make it my heade then should it not be my head tyl the wordes were spoken And so wet it a lye to say it is my head when in dede it wer but in turning froÌ„ som other substauÌ„ce to be my head And thys exaÌ„ple proueth that it Christ had meÌ„t by these wordes Thys is my body y â— the bread was turned into his bodye no doubt it was his bodye before he sayd it or else he had lied in sâ— sayeinge whiche thynge is not possible that is that the veritie it selfe shoulde lye wherefore he ment no suche thynge But in sayeinge thys is my body he intended to declare vnto hys faythful disciples in them to vs the misterie of his church and congregacioÌ„ which is of many made one euen as the breade is of many graynes and the wyne of many grapes As you mought haue easily gathered of the staâ—e next foloweinge if your reason had not ben captiuated ¶ The ballad Wel theÌ„ to say lo Thys is my body Hath not made it so Thou seyst w t smal studie Wherfore shortely go Make other wordes redi These wyl do no seruice The answere Here lo ye triumphe like a noble fyer As though ye had proued al that ye speak Which is that our sauioure christe was a lieâ— WheÌ„ that he dyd say wheÌ„ he bread did breake This is my body his power was to weake He coulde not performe that he there dyd saye He muste seeke other wordes that to conuaye ☞ The confutacion ☞ Yet you harpe styl on one strenge and that sowneth al a garre He triumpheth you say as one that had proued all that he had sayed as in dede he hath sufficiently and then your vnderstandeing is no better but to burden him wyth the affirmeing of that which he neuer thought and no meruayle for you haue captiuated your reason to your fonde flyshly opinioÌ„ and â—â—icke faste vpon your commune argumente A posse ad esse And then you conclud that who so euer denieth the thinge to be done denieth that god is able to do it declareinge your selfe to taste nothynge of the spirite of God but altogether of the fleshe euen as the fleshely Caparnaites dyd whiche would haue eaten hym euen as he went on the grouÌ„de because he sayed that they could haue no lyfe in them onlesse thei did eate his flesh meaneinge therby the beliefe that thei shoulde haue in hym to be y â— spiritual fode so eaâ—e him by fayeth For if he had spokeÌ„ ther of the eateinge of hys naturall and reall bodye in the sacrement it shoulde folowe that all suche as dye before they receyue the Sacramentâ— shoulde haue no lyfe in them that is shoulde be dampned And contrarywyse al that 〈◊〉 once receyue the sacramente shoulde neuer dyâ— that is neuer be damned For he sayeth He that eateth my fleshe and drincketh my bloude tareth in me and I 〈◊〉 him And agayne he shall 〈…〉 I would you woulde credite saynte Augustyne vpon these wordes or else your selfe put of your carnall cies and put on the spectakles of the spirit and knowe that the wordes whiche Christe spake in the .vi. of Iohn are spirite and lyfe and not grosse and carnall as you take them ¶ The ballade What if in scripiure Were wrytten one lyne Wherwith our sauiour Thy god and myne Into thys nature Dyd tourne bread and wine Couldest thou do thys ☞ The answer What if in scripture ther be one lyne As ther is in bede whiche I before tel To proue that our Lorde doth thy god myne Dyd consecrate hys body fleshe and fell Agaynste them which chiefely ye do repel Naye amyte saâ— you that Christ did so dâ— Coulde you mayster parsone do the same to Ye for soth syr Christe dyd that for oure sake And not for thapostles at that tyme alone For priestes for that purpose then he dyd make Geuynge power to them al euerie one To consecraâ—e hys body wheÌ„ he was gone Sayenge do thys in my remembraunce Which to this day hath had continuance Ye I graunte say you that the Lorde dyd sayâ— Do thys in mi commemoracion Then is it nomore that well se ye maye But a remembraunce of christes passion It is lefte for a remembraunce I knowe And yet christes true body as I wyl showe The pascal lambe offred in the old law Was of christes offeringe can onelye â—igure The rocke of stone out of which y â— Iewes 〈◊〉 Water flowynge out for them 〈…〉 Which stone figured christe as â—aith scripture Then yf the sacrament be now no more But a fygure onely then these before Were as good then as is the sacrament But christ was a prieste muche more excellente Which made amendes for our transgression Leauynge his sacrament of suche perfection That wher as the other were figures onely Hys is both a fygure and
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
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
fantasticall bodie but euen the same bodye that was borne of the virgyne Marie It semeth by your wordes that you thinke the Apostels to be of your opinion concerneing the pluralitie of Christes bodies To shewe them you saye what bodie it was that he mente he sayed y â— bodie which for oure synnes was brokeÌ„ And stil thinkeing euerie maÌ„ to be of your owne opinion you aske vs y â— same questian Wherunto we answere euen as you coniecte no signe of a bodie but the selfe same bodi y t was borne of the virgine Marie Uoide this if you may saye you Alas pore fole whie triuÌ„phest thou before the victorie Thou thinkest y t al is ouerthrowne with this one weake argumeÌ„t Which in veridede is none argumeÌ„t but a mere cauillacion as shall moste plainely appeare to asâ— many as knowe how to fourme an argumeÌ„t Your argumeÌ„t or rather cauillacioÌ„ is fourmed in this wyse Thys is my bodye which shal be broken for you but the bodie that shal be brokeÌ„ for you was borne of the virgine Marie Ergo this bodie was borne of the virgine Marie I thynke a man had nede to haue you to y â— vniuersitie to teach you to vnderstaÌ„d your erroure in this argumeÌ„te For I perceiue you haue perswaded your selfe y â— euerie thinge y t may be brought into tourme of argument is infalliblie true Other wise you would not triumph vpon this argument I am sure Consider I praye you your maior prosicion if you knowe what a maior or proposicion meaneth then tel me wherther it be not a doubtful proposicion for a man holdeinge bread in his haÌ„d or rather haueing deliuered breade vnto other to saie this is my bodie which shal be brokeÌ„ for you Is it not as like y â— he should by y â— proposicioÌ„ meane y â— the bread is his bodie in significacion as in substauÌ„ce Yesse verely more lyke considering the partie that spake the wordes and the cause whie that natural bodie of his was coÌ„ceiued borne of the virgine Marâ—e againe the heares to whoÌ„ the wordes were spokeÌ„ the bread deliuered For ther be in y â— bread two thinges whiche do plainelie declare these 〈…〉 by y t the bread is the principanl fode of the bodie yea in the language y t he spake al kyndes of fode are called bread Christ therfore being the onely vniuersall fode of the soule is right wel declared signified vnto vs by thys bread The other thinge is the makeing of the bread of mani graines being but one boâ—i wheÌ„ it is made And therby is wel declared y â— vnitie of al faithful beleuers in Christ who being manie in nuÌ„bre are in fayth but one mistical bodye of Christe Lo here is your maior proposicion Aske your couÌ„salours how your coÌ„clusion foloweth herupon I praie you theÌ„ tel me more of your mind I will speÌ„d no more time w t you nowe about this argumeÌ„te because I thynke you may say by the termes of the arte as a certayne priste in the citie of LondoÌ„ saied by thys terme traÌ„substaÌ„ciacion I could neuer knowe quoth he what this word traÌ„substaÌ„cioÌ„ should meane Wel you labour to proue by y â— same argumeÌ„t y â— the wine is y â— natural bloud of christe and theÌ„ you descant vpon Christes this when he sayed Do thys in the membraunce of me What this was it y â— he bade them do saie you was it not to bles to breake to geue to speake the same wordes y â— he spakâ— No fole no. But by those visible sygnes bread wyne to cal to remeÌ„brauÌ„ce the heaueÌ„li fedeing of thâ—ir soules and y â— inseparable vnitie of theÌ„ selues by faith Neither be the wordes y â— Christes spake the wordes of coÌ„secracioÌ„ or able to â—ourne the substauÌ„ce of creatures more theÌ„ the name Peâ—tus which Christ gaue vnto Simon was able to turne Simon into a rockey or sâ—onye nature when Christ sayed â—ues Petrus et Supper hâ—nc petram et cetera The wordes therefore art the wordes of Christ but to cal the wordes of consecracion is a mere inuencion of meÌ„ As for your note in y â— magine is so wel applied to the purpose y â— I leaue it for men to laugh at thinkinge it no neede to confute y â— which fighteth with it self and is redie to â—ourne agayne and take you by the face in diuers places of your Answere Then ye call to remembraunce you saye yet one other thing Christ takeing y â— cup you say inteÌ„ded to fulfil the moysaycal law in al pointes that is to saye to make the wyne his bloud which was prefigured by al the blud that was offered in the olde lawe Wherfore you saye if the wine remayne styll he fulfilled the lawâ— with the figure of bloude so that one figure was the fulfilling of an other Lord god whaâ— beast coulde be so blind as you shewe your selâ— to be wer it not that the spirite of errour reigneth in you It appeareth by your words that folow that you haue reade the Epistle to the Hebrues and yet you are not ashamed to saye that Christ instituted the sacramente to fulfylâ— the laweâ— Paule sayeth the offerynge of hymâ—selfe on the crosse was the thing that was pre-figured and you saye it was the sacrament Iâ— thys your phantastical opinion be the trueth howe chaunceth it that in al the writteinges of the Apostles can not be founde one word of any such fulfilling of the lawe Paule wryttinâ— of the sacrifices of the olde lawe euen of pâ—rpose to declare the meaneing of theÌ„ declareth theÌ„ al to be fulfiled in the one onely offering 〈◊〉 of Christ on the crosse Also to the Corin. inteÌ„deing to declare the true meaning of the yerelâ— passeouer lambe he sayeth Christ is offered 〈◊〉 oure pascall lambe Let vs therefore bancke 〈◊〉 not in the leuen of olde malice and wickednes but in the swete breades of sinceritie and veritie Loo here he applieth the passouer Lambe vnto Christe offered for oure synnes and the swete breades to our godlie conuersacion and liueing And yet as one thorowly blinded with affections you wyl conclude vpon an inconuenience If the wyne be not turned into verye bloud you say it is not so much to be estemed as the figurâ—s of the olde lawe â–ª For they were no fygures of bloude but verye bloude in dede Here you declare your selfe not to haue captiuated your senses for if you had you would not iudge the wyne to be a figure of bloud because it is red for other cause 〈◊〉 is none why you should so coÌ„iect but you woulde wyth vs confesse that as Paul teachâ—th the wyne representeh vnto vs the wonderfull vnion of all the faythful beleuers in christ that they beinge infinite meanie in numbre are â—et but one bodie through the fayeth in Christ Iesu whiche knitteth theym to gether euen as â—he sinâ—es doo the bodie And this is declared sayth Paule by
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
agayne from the deade and was by the godheade takeÌ„ vp into heauen and ther sitteth at the righthaÌ„d of his father sepâ—rate from synners But here you thinke your selfe a subtyle sâ—phister able to confound your selfe I iudge you by your counsalours whome I know well inough for I am sure you will saye as your counsaylours do that for as muchas Goddes right hande is in scripture called his powre and his power is in all places at â—ncent muste nedes folow that Christ settynge at the rygtâ— hande of the father must nedes be in al places at once and per consequence in the sacramentâ— of the altare reallye and bodelye euâ—n as he sitteth at the right hand of his father and ascended into heauen and shall come agayne at the last daye to iudge the worlde by feyre for so he â—itteth at the right hand of his father whichâ— you say is power Think you these couÌ„â—â—lourâ— of yours could not if nede â—er proue bi y â— same 〈…〉 little Image or Idole syth gods powre is there present But howe standeth thys wyth the consecracion by the vertue of the wordes spoken ouer the brâ—ade and wyne If Christe be really present in all places then is he so at al tymes Then I praye you tel me to your coÌ„saillours I speake nowâ— how the words chauÌ„g the bread cause real preseÌ„ce of y â— thing y â— was ther before By this your argumeÌ„t you proue y â— we ought to honoure all thinges y â— wee se in the worlde wyth diuine honoure because Christe is ther really present Se whether you be not those same false prophetes that Christe gaue vs waneyng of For you saye lo here is Christ and â—o ther is Christ But we a warned that we shal not beleue you Behold say you he is in the deserte beholde he is in the priuie chaumbres But we knowe you wel inough ¶ The balad Thou sayest by thy coninge that y â— makest him Who hath made of nothing Both y â— thi kyn Heauen earth and al thynge conteined ther in What lye is thys The answere A great lye surely of your owne makingâ— Ye can do it well as here doth appere It semyth that the diuill dyd kepe you waking That so shamefull wil lye wythout fere His seruauÌ„te you are whose badge ye do beaâ— The whych is lyeng and our Lorde doth sayâ— That the diuell is father to lyers alwaye ¶ The confutacion Well answered and muche to the purpose You ieste as thougt it were nothynge lyke the trueth that your priestes should saye or thinke them selues to worke thys feate by theyr conâ—nge 〈…〉 shal sâ— that cunning is agreate thinge and helpeth as much in this mattier as quicke conueâ—aunce doth in ledgardemayne For when quiâ— conueâ—ghaunce fayleth the budget must serue And so sayth your caâ—tyles oâ— your actual habites that is to say gestures if they fayle yet Christe the highe prieste shall playe the budget and helpe out wyth the mattier so be that the intentionâ—l habite be not loste Be not ashamed of your maister and father therfor who is and euer hath hen the father of liars y â— diuel your good Lorde and maister whoe kepeth you styl slepeinge in the drowsie dreames of your dearely beloued father of Rome ¶ The Ballad Thou wylt say with spede It is not our acte The worde in this ded taketh effecte Wyth the I Prosede that thus dooste obiecte Answere me to this The answere The priestes that do say it is not our acte But god by the word is worker of all They that so hath sayd no â—rue iugemeÌ„t lackâ— For so it is as after proue I shal The priest by authority spiritual But as a minister doth execute And god his creature doth ther transiâ—ute ☞ The confutation â–ª You saye you wyll proue here after that those priestes lacke no true iudgemente which haue â—ared that it is not theyr acte to make the bodie and bloude of Christ of breade and winâ— And thus you say y â— the prieste doth but executâ— by authoritie spirituall as a minister and God it iâ— you saye y â— doth his creature 〈◊〉 Clarkly handled and lyke a man wel 〈◊〉 in the Scriptures They lacke no true iudgement but wherin I pray you In the scripturâ— you wyl saye I deny it For a great numbre of them you speake of haue no true iudgement in the scriptures Yea they scarsely knowe whether there be any scripture or not Wel graunt they do knowe that there be scriptures Yet caÌ„ not this so true iudgement of theirs be in them for Scripture knoweth no suche transmutation Wherin is it then that these men haue so true iudgement It is in porâ—ouse and Miss all matters I am sure that you meane For therin hath bene their most studie Wel they lacke no true iudgemente you saye for so it is euen as they say whych thyng you wyll proue in thys sort I trowe Bycause the Priest doth by authoritie spirituall execute as a Minister and Christ doth transmute his creature A sira here is pithy geare and stronge argumentes Your wordes sowne as much as if you should saye it is so and whi is it so Forsoth because it is so I would all the subtile Sophisters of Oxford and Cambrige would prynte these your argumentes in their myndes and by occation therof enlarge the limyttes of their arte For in all their subtilties they fynde no suche subtiltie as yours is But in that you say that the priest executeth and God transmuteth a man myght demaund you this questioÌ„ Whether of these two is the chiefe workeman the priest or God Your olde fathers of Italie would say the priest for they would alwaye haue the most worthy first named But what shall we say to the matter Is not the priest the chiefe workeman Yes truely in mine opinion for he receyueth all the monye for the worke when it is done Yea God neuer medieth with any transmutation tyl the priest set hym a worke Yea and when any maÌ„ setteth the priest on worke and couenaunteth with hym for certayn wages God must wayte at an inche that there be no let when the priest wyl haue his trinckets transmuted It shal be best for you therfore â—â—her to sai that the priest dothe all hymselfe or else let the priestes from hensfurth execute nomore tyll God byd them and when the worke is finished let God playe the chiefe workman and receiue money for the whole ¶ The Ballade What word hast y â— nâ—ddy Wherwith Christ Of bread his body As y â— dost crake did make Wyth all thy studye An answere â—ake And tell me this The answere Without great studye thanswere is made Me thynke ye presume very hye This is my body Christ playnely sayde You dare be so bolde to saye he doth lye Not so syr say you that worde say not I Yet doth your wordes proue syr bi your liceÌ„ce That to Christes wordes ye geue no credence ¶ The
how the stone figureth Christ you woulde shape him buâ— a slender answere Well I wyll answere for you thys once and saye that in that the water ishued out of the Rocke tâ—elye wythout any labour of mannes hande by dygeinge or heweinge therin it signified Christ the rocke and fountayne of liuing water who geueth y â— water of lyte for nought wythout any of oure merites or deserueinges And ryghte so doeth the pascall lambe beynge without spot and offered vp by the whole multitude of the children of Israell eaten gredely wyth wylde 〈◊〉 and vnleuened brcade declare that Christe oure pascall lambe should be without spot of sin offered vp by y â— whoâ— multitude of the house of Israell â—â—at is for and through theyr â—innes For the sinnes of the people were the cruciâ—iers of Christe The gredie eateinge of it wyth wilde lettise an herbe nothynge pleasante but bytter and vnlcuended breade a thinge vnsauourie declareth the â—aruent sayeth wherby the faâ—ethfull do â—â—te thys lambe â—hriste and beare the betternesse of his crosse nothyngâ— regardeynge the werishnesse and the vnsauiourie tast of the 〈◊〉 which lemed to be vtterlye destroyed on the crosse Now applie these .ii. â—xamples of yours to the 〈◊〉 tel me what inconuâ—nience thâ—ugh in 〈…〉 they be accommpted as good as the â—acrâ—meÌ„t For euen as it was saide of the sacramente thys is my bodie so was it sayde of the pascall lambe Thys is the passeouer of the Lord and of the rocke y â— rocke was 〈◊〉 So that it this worde is 〈…〉 to chaunce substauÌ„cent hath chaunged the substaunce of the lambe and rocke also But to be briâ—fe in thys 〈◊〉 your fonde alâ—ercion that the sacrament is boeth the signe and thinge signified I thinke it scarte worthy to be spoken of But yet coÌ„â—idâ—ring that it hath ben a commune errour and certayne men of godly zeale and knowledge haue gone aboute to defende it I wil somewhat laye in iâ— to the conâ—entacion of the consciences of the weake The signe and the thinge signified are as the father and the soÌ„ne or the maiâ—ter the â—eruauÌ„t are That is to laye contrary after â—uch sorte that the one can by no meanes be th same that the other is in one and the same respect As the mayster in the respecte of the seruante by whome he bâ—areth the name of a maister can not be truelye called a seruaunte nor contrariwise right to the signe of any thinge caÌ„ not in the respecte oâ— y â— thinge be a thinge 〈◊〉 Wherfore I conclude that the breade being y â— â—ign oâ— y â— natural bodi of christ caÌ„not be y â— saiâ— natural real bodie I am not ignoraunt what fond cauillacions som meÌ„ vse about this mattiâ—â— referringe the signe to the accidentes of breade and the thinge signified to the sustauÌ„ce of the breade turned into Christes bodie But to make accideÌ„â—es the signes of substaunces when they be not visible nor otherwise sensible and a signe muste necessarily be sensible I thinke it not worth the speakâ—inge of Some hauâ— gone about â—o proue by a similitude that one thyâ—ge myght bâ— both â—igne and the thyng signified also The breade saye they that the baker setteth forth for a sygne is 〈◊〉 bâ—ead and yet signifieth vnto vs that there is breadâ— to sell so that that breade beinge the signe of breade is boeth the signe and thinge signified This reasone is apparant and hath some similitude of the truth But if a man weygh it well he shall perceyue that the breade whiche standeth in the windowe for a sygne of breade within to be solde is not that bread which is wythin to be solde And otherwyse is it not a signe For as it standeth in the windome to be soldâ—it is bread to be sold not y â— signe of bred to be sold. And wher you charge vs with incredulitie of the Iewes we charge you with no lesse For as they could not beleue that Christs fleshe myght be eaten by fayeth so can not you but loke to haue him grossely and euen as thei dyd that he coulde no other wise perfourme his words theÌ„ if he should conueigh his body into such creatures as meÌ„ do vse to fede vpoÌ„ But we beleue and are by our fayeth assured that he is able and hath geuen vs his fleshe to eate bi fayth accordinge to the fathfull wordes of Augustine Beleue and thou hast eaten And so eatyng hym we shal neuer dye Wheras you fleshemongers y â— do daielie as you thinke deuour him fleshe bloude bones are not like â—o escape the death euerlastinge vnlesse ye repeÌ„t because ye haue haÌ„dled the most worthi sacrameÌ„ts of y â— bodi bloud of Christ so vnworthilie Is makeing it a sacrifice for y â— quick dead for all diseases of men and beastes for al plaâ—es the euident tokens and sygnes of goddes iust wrath towardes vs Yea makeinge it vtterly a mattier of marchandise togather mony together and the ministracion therof a kind of occupacion and worke for moneye to mayntayne Idel bellies y â— nether can nor will learne to be profitable to the publike weale ¶ The ballad Thou hast the word wherwyth god wrought Man beast fish burd And all of nought Canst thou good bloud Therwith makeought That vnmade is The answere We haue the same word I do playne confesse And for al your gay talke so do not ye The word whiche as saint Iohn doth expresse Was the second person in trinitie Without whoÌ„ ther was nothing mad saith he By no wordes writen it was that he ment But by his sonne one with him in deitie Which is with vs nowe in the sacrament Yet happly here ye will to me obiect And wil aske me if Moyses did not write The veri wordes which by god toke effect In createinge of man as he did resite Yesse say I wel then say you gone is quite Al your hole matter which ye do defend Excepte y â— your priestes wil stoutly stande byte That they by y â— word caÌ„ worke to y â— same end Wel hit forsoth and spoken lyke a clarke Ye make as though ye walke in the light But like one through blind ye walke in y â— dark For whom that in scripture hath any syght Maye sone se that ye take not scripture righte God made al this world we se of nothing Doth it folowe y â— man can not by gods myght turn thinges froÌ„ ther nature god being wiling Now what gods wil is in the Sacrament I haue tolde you before by his wordes playne In the which the priest is but an instrument For y â— wordes y â— christ spake he spakes againe As christ him self bad which was not in vaine For after the wordes our Lord by hys power Creates nothyng newe there that is cerâ—ayne But brynge ther the presence of oure 〈◊〉 ☞ The câ—nfutacion Here you would seme to se far in a milstone You haue espied you saye that thoughe we talke
that the wyne is made of maâ—ye grapes and is yet but one cup of wyne euen one bodie so compact together that it can 〈◊〉 no manes be diseuered Thus do we se that 〈◊〉 wyne is the figure not of Christes bloude â—ecause it is red or lyquid as bloude is but of â—he inseperable vnitie of Christes misticall meÌ„â—res his faythful church and congregacion of â—aythful beleuers We se also that it is the fiâ—ure of Christs bloudsheding because it is one of the two principal kynds of fode wherwyth â—ur bodies be fed For therin it declareth that â—he belyefe in Christes bloud shed for our sinâ—es is one of the two principall kyndes of the fode of oure soules For other fode hath the soule none then the liuely worde of god wherin are taught these two thinges only The flesh of Christ brokeÌ„ his bloud shed for our sinnes These things only I say are taught in y â— scrpture For who so lerneth not these things learneth nothing in y â— scripture What other thing doth the olde lawe theÌ„ bring vs to Christ And then what doth the newe testament other then teach vs this lesson We graunt you therfore that Christe did forse this sacramente to be a great confort to his people after suche sorte as I haue sayed Yea we graunt y â— Christe did also forse your lyeynge miracles wherby you establishe your fleshly presence when he sayed Beware of false prophâ—tes whiche come vnto you in shepes clotheing for inwarde they are rauening woulfes Yea he geueth vs warneing of your lying signes and of your busie demonstracions when you saye lo here is Christe loâ—ther is Christe Beleue theÌ„ not sayeth he Thaâ— was ment of the pigrimages say you but wheÌ„ they were vsed you denied it as you do now â— of the sacrament So loth you are to be driueâ— from your startynge holes TheÌ„ come you out w t Melchisedech God aâ—â—pointed him say you a priest a kinge euen to figure this same oâ—fering And then a while 〈◊〉 bustle blindly about this kingdome priesthod so long til you falâ—e into your olde flesh againâ— and thus you say Melchisedech brought forth bread wyne vnto AbrahaÌ„ in the waye in 〈◊〉 same acte scripture you say calleth him y ◠〈◊〉 of the high god eternal TheÌ„ applieng the matâ—tier to your purpose you say christ did likewisâ— geue the fourme of bread wyne of the whicâ— Melchisedech was but asigne Wel hit maiste Hogard melchidech brought furth bread wine vnto Habraham to refreshe him after his great trauaile in the recouering of his kinsfolke and coÌ„trie men you like a deuine of the grosseste sort say y â— Christ did the lyke thinge when he gaue to his disciples the tourmes as you say of bread wyne Thus your wordes sowne if a man take theÌ„ as the lye but I am ryght sure you would saye if you were de maunded your meaneing y â— as Melchisedech offered vp â—read and wine in sacrifice so did christ y â— fourmes of bread win â–ª For you say a little before y â— sriptture accoÌ„pteth Melchisedech y â— priest of y â— highest in y â— he brought fourth bread wyne to HabrahaÌ„ And in so saying you shoulde amend the matter wel for if Melchisedech wer y â— priest of the highest in y â— dede theÌ„ was HabrahaÌ„ y â— highest god for he offered bread wine to none â–ª other but HabrahaÌ„ Then do you for se an obietion pretiâ—ie ye preuent y â— might be saied against you And in soluteing y â— as you thinke you say y â— in bringinge fourth breade wyne vnto HabrahaÌ„ Melchisedech gaue thankes vnto God for Habrahames victorie And that you saye was a 〈◊〉 of his office As who should saye he made a sacrifice of breade and wyne in verie dede in that he refreshed Habrahame and his companye wyth bread and wyne when after their greate trauille theyr bodyes neded refreing he offered an acceptable sacrifice vnto God and so dyd Christe when wyth hys bodye and bloude offered one the crosse he refershed our verie soules But for the thankes that Melchsedeâ—he gaue vnto God if you â–ª consider the places well were done wyth a thankeful herte and Godly wordes for he sayede Blessed is Habrahame vnto the hyghest God that hath made heauen and earth and blessed be y â— hygh GOD by whose helpe the enemies are in thy handes But for your obiection A man myght aske youâ— you saye howe this dede of Melchisedeche maye be thus applied sâ—inge that neyther the proyhet nor Paullâ— maketh any mencion of breade or wine where Paul noteth theÌ„ thus to agre meaneinge of Melchisedech and Christe But Paule saye you doeth applye Melchisedeches preisthod vnto Christ in that he offered vp his fleshe and bloud vnto his father Thys ye saye is palayne scripture And yet if a man should go roundli to you I thinke it would trouble both you and your counsaylours to find it in scripture that this should be Paules meanyng For the place to the Hebrues that you build vpon maketh rather against you therin First sayth Paule Melchesedech is interpreted the kinge of iustice and then the kynge of Salem that is the Kynge of peace whose parentes and kynred are vnknowen neither haueing beginning of dayes nor ende of lyfe For beinge compared or likened vnto the sonne of God he remayneth a prieste for euer If you had any little sparke of the spirite of God in you it were verie easye for you to iudge wherein Paule compareth Melchesedech vnto Christ EueÌ„ in that he was wythout begynnyâ—ge without endeinge desended of vnknowne parentes remayned a priest for euer But you are styll in the flesh and harpe still on one stringe as appeareth by your melodie And you dream y â— because Paul maketh no meÌ„cioÌ„ of bread wyne we wil say y â— he denieth Christes pristehode For your fleshely vnderstaÌ„ding wil not suffer you to vnderstaÌ„d any other pristhod 〈◊〉 Christ then that should stand in the offryng of materiall sacrifice as breade wine fat laÌ„bes kiddes gotes such other And by the same vnderstanding you say that the bread wyne that Melchesedech offred for so you place your termes of the breade and wyne that he gaue vnto Abraham figured Christes flesh bloud offred on the crosse Which assertion how it agreeâ—â— with the scriptures is easâ—â— to be sene of al 〈◊〉 that are spiritual haue the spirit of God dwelling in theym As for your pretie note y â— you â—et in the marge I leue it to your selfe as a defâ—nicioÌ„ of your owne making For wâ—l I wot it is not to be found in any writter worthy of faiâ—â— but in such as you are your self besides that it is contrary to the true meaning of the scriptures in as many places as this sacramenâ— is meÌ„cioned ¶ The Balâ—ad ¶ For Christ hath sayd Thou caÌ„st not shape One heare of thy heade whyte ether blacke
How caÌ„st thou of bread TheÌ„ gods soÌ„ne make whyche in heauen is ¶ The answer Thys staâ—e I haue answerd playnly before For styl ye be harping vpon one stryng Therfore to thys I wyl answere no more But pray vnto god that he wyll you brynge Out of your errouâ— but thys is one thynge Except ye beleue as sayth Esay Ye cannot vnderstand thys hyâ— mystery ☞ The confutacion This staâ—e you say you haue answered before For al is you say but the sowne of one string And therefore you wyll answere no more And then ouercome wyth charitye ye brast out in a praier and wish that God wil bring y â— authour out of his erroure not much vnlike to him that hauinge a beame in his owne eâ—e goeth aboute to pul a mote out of his brothers eye And then straight way ye declaâ—e a shamful errour of my Lord of Winchesters â–ª whiche you vse as yours owne concernynge the vnderstandynge of this place of Esay except thou beleue thou canst not vnderstand For the ryght vnderstaÌ„ding wherof I could â—emyt you to the Answere that Anthony Gylbe hath made to my Lordes Deuelish Deteâ—tion in the C.x. vii leafe of the same But because you should put no lacke in thys confutation you shall haue it here The wordes you wrest to your purpose yea you falcify the texte which hath If you wilnot beleue the cause is y â— you are instable So that here the prophet speaking vnto the rulers of the people of Israel ê“misynge the deliueraunce froÌ„ the force of their enimies and perceiuing that they dyd not credyt his words saith If you wil not beleue this deliueraunce from your enemies the cause of your vnbeliefe is none other but that you are vnconstant and wil not be faythful This is y â— interpretation of them that folowe the Hebrue The common translacion giueth an other interpretation and that is this If you peryshe or be vanquished of your enemies knowe y â— your vnbelefe is the cause therof And this interpretation 〈◊〉 to folowe of that which the prophet had said befor conforâ—yng kyng Achaz against his enemyes who had conspired againste hym Thus saith the Lord God said y â— prophet their counsayl shal not stand their purpose shal not come to passe And after few wordes he addeth Yf you wil not beleue you shal not endure â–ª As who shuld sai If you wil not beleue this mi ê“mes I wil suffer you to be â—oâ—ed out by your enimies you shalt not coÌ„tinue though you escap these dauÌ„gers y â— you be in now Take it which way you wil therfor and you shal not make it for your purpose vnlesse you wrest it to farre oute of tunâ— as you doo by the example of my lorde of Winchester But nowe for that you say that you haue answered this staffe before â–ª I wold gladly knowe where I remember you saye that neuer man taught or helde it and yet your owne Doctours are full of that opinion Which you shal find if you caÌ„ intreat some of your councelers to expound vnto you a pece of the boke called Sermones dis In y â— Cxi sermoÌ„ on xiiii â—oÌ„day after Triniti ar these pretie wordes cited out of s. Banard as you call him O veneranda dignitas sacerdotsi quorum manibus tanâ— in vtero virginis filius dei incarnatur That is to your lewd vnderstaÌ„ding Oh y â— dignite of prestes worthi to be had in reuereÌ„ce in whose haÌ„des eueÌ„ as in the vâ—rgins woÌ„b the sonne of God is incarnate And alitle before is said Octauo deus honorauit sacerdotes in hoc quod sacerdos aliqualiter similis est Marie beatissime virgini Primo sicut beatissima vir go Maria coÌ„cepit per quinque verba veruÌ„ corpus christi Luce. i Fiat mihi secuÌ„duÌ„ verbuÌ„ tâ—uÌ„ sic sacerdos coÌ„ficit per quinque verba veruÌ„ corpus c That is eigâ—ly god hath exalted priestes in y â— the priest is after some sort lik vnto Mari the mooste blessed virgin First as the moost blessed virgin Mary dyd by .v. wordes coÌ„ceiue the very body of Christ Luke â— Be it vnto me accordyng as thou hast sayd so the preist doth w t .v. wordes make the very body of Christ. c What should I reherse any more of this blasphemous geare But in the beginninge of the same sermon in the first dignitie of pristes is this more then diuellish afferâ—ion grouÌ„ded vpoÌ„ the first of Ieremy Ego constitui te hodie super gentes et regna I haue ordained the aboue â—acions and kyngdomes The words are these Unde breuiter deus exaltauit sacerdotes super omnes homines super omnes creaturas Unde quidaâ—â— doctor dici◠〈◊〉 conditione estis homines dignitate estis super omnes homines TheÌ„ doctor Sacerdoâ— alâ—ior est regibus felicror angelis creator sui creatoris That is in english Brieffely therfore God hath exalted priestes a bonâ— al men and aboue al creatures wherfore a certaine docter saith If so be y â— ye be meÌ„ yet are ye of dignitie aboue al men And the same docter A priest is hier then kinges more happy then angels and the creatoure of his creatoure The â—okes ar to be had wherin is more therof theÌ„ any christian eares caÌ„ abide ¶ The ballad A â—etter mynde The Lorde graunt the That thou mayst fynd hys verite which maketh the blind In soule to se what hys wâ—ll is ¶ The Answere I pray God gâ—ue â—yght to thoâ—e that be blind Then trust I to se your conuersion For nonâ— is tâ—er blynder that I can fynd Then you 〈◊〉 in youre mad opinion All oâ—her peoplâ— yâ— can crye vpon That to belâ—ue scripture they shuld agre And none farther froÌ„ it theâ— you your selfe be ¶ The confutatioÌ„ The words of your praier soune wel for your self What the meaning is ye know best your self If god graunt sight to the blind you say you trust to se the authours conuersion And doubtlesse so shall you for so longe as you be so blinde as you be It is not possible that you shuld se how y â— author was â—oÌ„uerted froÌ„ your grosse opinion though you mean an other maner of coÌ„uersion for as you say your self ther is none blinder then they that wil not se And here you say you can finde none blynder then the authour is in his opinion whiche you call mad as fooles dooe wisedome vmbradynge him with the criyng vpon al other people 〈…〉 the scripture when no man is farther froÌ„ it they he is himselfe Thus you haue sayd but such as haue iudgement in â—cripture shal easly perceiue by both your writynges how falsely you bely hym ¶ The Ballad God graunt the the â–ª part O 〈◊〉 Paule to playe I meane to conuert From the Româ—she way And with a meke herte Gods truth to obaye Who graunt the this The answere Your praier dependeth of a godly intent Which is that ye woulde haue al men forsake There catholyke fayth
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