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
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
the same words y â— he ther spake Whâ—n he the bread into his hand did take Which wordes were the words of coÌ„sâ—cratioÌ„ And then bad that on the same facion His apostles shuld do nowe thus ye se That the true wordes of consecracton be In scripture though you those wordes skan To be but only thenuencion of man Yet one worde of Christe to mind here I call Christ to declare that the law moisaical He wolde hole fulfyl for the which intente He toke the cup sayed these wordes euidente This is my bloud in the newe testament Syggnifieng that the olde lawe was spent With al the bloud of beastes which did figure The bloud of Christ aboue al blods most pure Now marke theÌ„ if y â— wheÌ„ christ did playn say This is my blud shuld meane none other way But in figure only what were it more Then the figures of the olde law before Nor yet so much nether if ye marke wel For in the olde lawe as I before tel Uery bloud to figure christes bloude truly They did offer vpon the which thinge I Gather that and if the wyne be wyne still That Christe at supper did the lawe fulfyll Wyth a figure of bloud which cannot be For a figure is fulfilled we do se In the veritie and not in figure Chefly in thys thyng ye wyl graunt I am sure This holy sacrament god did fore se A great comforte for all his people to be For whych he ordeyned a priest and kyng The same trueth to figure in his offering Christ is a priest sayeth Paul after the order Of Melchisedech now note here further Melchesedech was both a priest and king So was christes also as recordeth writtinge Melchesedeth was a king and yet truly No mencion is made of his progeny Which doth signiâ—ie that christ was a kynge His father vnknowe without beginning Melchesedech was kinge as scripture sayth Of Salem which as saynt paul plainely hath To the Hebrwes that that doth signifi A kyng of peace to whome he dyd applye Christe our sauiour and ye besyde this Melchesedech of Christ a figure is In this pristhode for as scripture doth sayâ— He brought forth to Abraham in the waye Bread wine In which acte scriptture doeth thim call The priest of y â— most hie god eternal Christ likewise gaue y â— formes of bread wine Of which Melchsedech was but asigne Here may hap one thing ye wyl aske of me Wher saynte Paul doth note them thus to agre For nether y â— prophet ther nor S. Paul Of breade or wine speakes not one word at all But doth Melchedechs priesthod applye Unto christe when that he moste painfully Dyd offer vp his fleshe and bloude most pure Unto his father this is playn scripture All this is true I wyl it not denye Yet for my purpose agayne to replie To Mâ—lchesedech note here that he cam Forth with breade and wyne to mere AbrahaÌ„ Gâ—uing thankes to God for his victori Which to his pristhod perteined truly Then that being his order howe can ye Dinie christe of the saâ—ie order to be Sith vnder the kyndes of breade and wyne he Gaue his body this in scripture we se And though s. Paul do no bread or wine name Doth he deny Christes priesthode in the same Nay forsoth for as of Christ is spoken He gaue the body which is broken For our synnes at his last supper ye knowe And then what though s. Paul nothyng show Of bread and wyne yet their priesthodes agre So much the more if this well noted be Melchesedech dyd not offer wyth bloud And yet dyd he fygure Christes presthod When he on the crosse offered his bodye Unto his father with his woundes bloudye Howe shoulde that be no bread or wine there Yesse forsoth the scripture wyll it wel beare Syth Christ gaue hys bodye as I before saye Under those fourmes because thei shuld alwai Remember his death by that sacrament Which death the breade wyne did represent That Melchesedech offred here ye se Howe both their priesthodes herein do agre For Melchesedechs order dyd attend Unto Christes offring on the crosse at the ende Which offring ther done was done once for al To be offred so agayne he neuer shall ☞ The confutacion ☞ No man myght worsse haue complayned of the blyndnes of theym that wyl not se then you your selfe frende Swynharde for if you woulde but once open your eies and reade the places of scripture that you bring for your purpose and weigh them with the circumstances I doubt not you woulde be ashamed to wrest them â—o farre oute of tune And where you do nowe gather of Christes longynge before hys supper and his thirstyng on the crosse that the first bodye that is as you say the bread and y â— last which died on y â— croâ—â—e are al one I doubte not but if you would way the places with worthy iudgement you would sone be ashamed of your writyng and of al your fond resonyng aboute the same words For the first Luke saith When the houre of supper was come he satte downe and his xii Apostles with him and he sayd vnto them With great desire haue I desired to eate this passeouer with you before I suffre For I saye vnto you from hensfurth I wyl not eate it tyl such tyme as it be fulfylled in the kyngdome of God c. ☞ What spiritual eie can se any other thing in these wordes of our sauiour then that he desyreth greatly to declare vnto them before hys death by the eatyng of that lambe which was the remembraunce of their deliueraunce out of Egipt and the fygure of hymselfe beyng the vnspotted laÌ„be that was preordinated to take away the synnes of the world that from theÌ„ce furth they should nomore vse any suche sacrament or ceremony to declare hys commynge in the flesh because the tyme was then come wher in this sacrament and all other should be fulfilled by hys death vpon the crosse whiche was is and shal be our deliueraunce out of the spiritual Egypt and the sufficient raunsome for our sinnes This was the fulfyllyng of the fygure by the veritie and not as you fantasie the olde to be fulfilled by the new in that you saye that Christ ordayned his law to fulfil that law So that you make one lawe figure of another and one sacrament to be the thyng signified by an other But you sai that lambe was himself whiche he ordeined to be offered in the remembraunce of his bitter deathe and passion Here myght I aske you which lambe you wil sat I am sure the true lambe that the prophetes saw which is himself Wel then hath he made hymself a remembraunce of his owne death But I prai you esteme you him so litle as so Do you occompt his death of more valure theÌ„ himself No signe or remembraunce of a thynge can be so good as the thing it self more then the goodnes of the shadowe
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