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
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
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
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
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
belieue more firmly than all my Lorde your maisters faggottes can remoue out of oure hertes We shal speake more largelye of thys matier in the confutacion of your answere to the ballad OF late a new balad came to my hand â—ompyled by a â—alâ—e christen man As it is easye for to vnderstaÌ„de In y â— so madly he doth y â— thinge scan Whiche â—e reproueth but here after Ye do reaâ—e the answere it shal apeare whaÌ„ What deuilishe doctrine he hath written here And because hys errour shal be sene playn Eche staff of hys tyme I wyl answere so That then he shall haue no cause to coÌ„playne For all hys hole proâ—esse as it doeth go I wyll wryt forth and not adde one worde mâ— In than swere wherof he shall se euident How wyckeâ—lye hys tyme in it he hath spent And nowe for hys matter to enâ—er in As after foloweth it doeth begin The confutacion You enter into your mattier as though you had bene at schole wyth Tertullus y â— oraâ—our that accused Paule before Felyx the debtie A faulse christian you saye hath made a ballad a fonde talker a wrytter of diuillishe doctrine one that hath spent his tyme wickedlye in writeynge thys ballad But your maister 〈◊〉 had one caste that you lacke He had substanciall men euen of the auldermen of Ierusâ—lem to wittynesse wyth hym that all was true that he â—ayed I am a fâ—ade the auldermen of oâ—don wyll not do so by you Wel you saye he is a false christian but because you haue no recorde I dare not beleue you For if ye be remembrede you complayned in your preface of the greate numbre of enimes that the sacamentes of Christ haue and yeâ— in conclusion it was proued that theyr was none so greate and enimie as your selfe Euen so 〈◊〉 this poynte I will not swere for you For he that is tried to be an enimie to Christes sacramenâ—â—s is not lyke to be a true Christian. Come nere the light therfore that we maye deserne whether your heare be naturall or conterfaite A woulfe maye haue a shepes fell one his backe and so I feare me you haue But we shall not be desceâ—ued in you for oure mayster Christe hath appoynted vs tokens to knowe you By theyr fruites sayth he you shal know them They do the workes of theyr fathâ—r the diuell who was an homiside or manquellar euen frome the beginninge The greate desire that you haue to shed mans bloude declareth your nature The name of a christian can not make you aperâ—it christiaÌ„ a shepe of his flock No thoughe ye go in companie wyth the shepe of Christe euen to theyr pasture and feadyng yet so long as ye be ashepebyter we can not take you for other then a woulfe though you were lapped in .iiii. shâ—pe skynes The true christians are in this world as lambes in the middes amonge woulfes All they therfore that be as woulfes amonge lambes are false christians If you therfore do knowe the Authour of this Ballad to be such one theÌ„ may you iustby call hym a false christian other wise you slaunder hym Certayne fruites ther be wherby these false christians be knowne whych if I fynde in you ye must pardone me thoughe I translate this name from hym to you as to hym that is most worthye to beare it The fyrst of these fruites is delite in outwarde holinesse whiche Christ reprehended in the phariseis An other is the faruent zeale to set forth mans doctryne and to measure the scripture therbâ— which was rebuked in them also The thyrde and last is the gloriyng in their owne Iustice and merites sekeynge satisfacions besides Christ either by theÌ„ selues or other Whyche was the coÌ„mune faute of the Iewes Whether these fruites may be fouÌ„de in you frende Hogarde let them iudge that knowe your opinioÌ„ in al matters which I doubt not as many as shall diligently reade and marke your answere shal â–ª doe And to make the mattâ—er more playne I shall vpon occasioÌ„ geuen some what note in the coÌ„futation of that that folowethe And when I haue shewed your fruites I shall desyre you not toâ— stomake the matter â–ª thoughe I saye as the trneth is that a false christian hath defamed a faythfull brother As for the scanninge of his mattier madly as you saye shal appear in the progresse In the meane tyme I shall desyre you to cal to yonr remembraunce your Deprofundis settyng it before your eies as a matier madly scanned tyll I haue scanned your mysshapen answere and then if you luste put of your thymble and take your pen in hande and scane the mattier wyth your learned couÌ„sell you wot whom I meane and declare your selfe to be no writter of deuyllishe doctryne and saye that you were not the father though you beare the name Yet tell them that dyd it that if they wryte agayn they shal be answered The ballade What meaneth this gyse I woulde faine here Straunge sightes in my eies there do apere â–ª Defended wyth lies boeth farre and nere Greate ruth it is The answere What this 〈◊〉 doeth meane is here strauÌ„ge to me For if he be christened then dare I say That that thinge which he makâ—th so strauÌ„ge to be Syth he he came to reason euery day The sacrament he sawe honoure alwaye But if he be a panym than truely I â—lame hym not muche for his greate outcrye The confutacion Your answere declareth that to be truâ— that 〈◊〉 wâ—itten by Paul to the Romayns The naturâ—ll man perceyueth not the thinges that be of the spirite of God You compâ— it no strange syght to se the sacrameÌ„t honoured with deuine honour because in your tyme it hath ben so hoâ—oured I dede to the bodilie eie this sight is nothingâ— strange because it is a continuall obiect and dayelye reâ—ued Image in that christâ—lliâ—â— humour But so manie as haue the eies of the inwarde man opened wherewith they sâ— the true honourers and that honoure God in spirite and trueth maye well call thyâ— a strayng sight For sens the beginning of creatures thâ—re was neuer such honour sene to be gâ—uen to any creatur among the honours that the spirituall eie behouldeth Wherefore when it chaunceth the spiritual man to behold the abhominacions of thys worlde he maye â—ight well cal them strang thoughe they be continually in the eies of hys bodye Iustly and truâ—lye therfore sayeth the authour straynge 〈◊〉 in myne eies ther do appeare yea and thâ—t defenâ—ed wyth lâ—es For what â—rueth can you haue to defâ—nde the thynge that fyghhteth wyth all trueth All trueth agreeth that the true honourers of God shall honour hym 〈◊〉 the spirite and trueth and not at Ierusalâ—m nor yet in the hyl of Samaria That is to say nother wyth cerimonial worship prescribed by a lawe nor yet with any outward worship inuented of their owne braynes If you haue any trueth agaynste this truthe then stande vp declare howe these strauÌ„ge syghtes be defended