The Confutation of the mishapen Aunswer to the misnamed wicked Ballade called the Abuse of y e blessed sacrameÌ„t of the aultare Wherin thou haste gentele Reader the ryghte vnderstandynge of al the places of scripture that Myles Hoggard wyth his learned counsail hath wrested to make for the transubstanciacion of the bread and wyne ☞ Compiled by Robert Crowley Anno. 1548. ¶ To the Reader AFter I had perused 〈…〉 aâ—swere christiaÌ„ Reader and percâ—iuâ—â— howe greately the papistes gloriâ—â— therin thinckeinge yea and mak â—s theyr crakes that no man should be able to confute it or if any man shoulde take in hande to writte agayne he shoulde be aunswerede in lyke maner I â—houâ—ht it my 〈◊〉 amongeste other my labours for the sitteyngâ—forth of the trueth of the christian fayeth tâ— ouerthrowe thys theyr bullwarcke that these proude philistâ—ans maye knowe that the Lord of hostâ—s hath not lefte his churche so â—estitutâ— of the good gyftes of the spirite but that thâ— verie little ones of his armie are able to driuâ— them from al theyr holdes and cause them to â—ee when â–ª theyr stouburne stomakes â–ª wyll noâ— suffer them to yelde to the trueth The spirite of the lyueinge God leade the in the waye of trueth that thou be not deceiued by these false a dissemblinge hypocrites which vnder the name catholike fayeth woulde stil mayntayne the Romishe ruffe and Kindome of Anti christe AMEN ☞ ☜ ☞ ☜ ¶ The preface to the reader GOod readers all of eche degre To you I make humble request When that you do this reade or se To iudge my minde vnto the best And blame me not though I â—rnest â—e In this hige point of our fayth Which now so many enmyes hath All thinges sayeth Paull that written be Are written playne for our learnyng Then syâ—h in scripâ—ure tâ—us we se That Christe to vs was so louinge Not onely death for vs sufferinge But also lefte vs his flesh and bloude Of bodye and soule to be the foode Namely to suche as worthely Reâ—eyue it with a fayeth perfâ—te That Christ is ther soule and bodye Whom the Iewes slewâ— wyth greate despyâ—â— Without which fayeth as I resyte Thâ—y do receyuâ— it damnably Not desâ—rninge oure Lordes bodie Good reaâ—er muâ—e not on this thynge How by thy reason it shoulde be For thaâ— in errour will the bringe Yf thou by reason seeke to se Howe God can worke this mistâ—rie Canst thou vyle dust at thys ceason Measure Gods worke by thy reason Thou ar◠〈◊〉 buâ— a creature Wylâ— thou wâ—tâ— thy maker contend Howe he can worke at his pleasure Aâ—oue that â—hou canst comprehend He hath made the vnto suche endâ— That thou by fayth to him shoulde â—leane Aboue reason for to beleue Therfore I do the aduertyse Thy reason ther to captyuate It is no reasons exercyse With howe to knowe the perfyâ—e raâ—e Howe God doth worke in this estate Therfore agayn to the I saye Thou oughâ—est him in fayth to obey Thus ende I now my preface Desieringe you good readers all The perfyte fayth for to embrace The whych is most catholicall And if in this answere you shall Fynd any faute I it commyt To such as can truely mende it FINIS The confutacion ¶ In this preface of yours I note .iii. thinges First that you saye the sacrament hath manye enâ—mies Secondly that you father your fonde opinion vpon the scripture Thyrdely and laste that you go about to make that thinge playne whereof neuer man doubted For the fyrst It is easie to be coniected what maner of men you accompt for the enemies of this sacrament euen the authour of the ballad that you brabble about and all other of his minde I doubt not are those you meane of But for as much as it is no small reproche to a christiaÌ„ man to be accoÌ„pted an enimie of christes sacramentes it shal be good to bringe this mattier neâ—e the light that al such as haue eies that can abide the lyght may iudge whether of bothe the parties your sorte or ours be the enemies that you spalâ— of It shal be necessarie therfore firste to describe the enemie of Christes sacramentes settyng him forth in his lyuely colours and then set him vp betwen boeth parties that other men may iuge which â–ª of theÌ„ both he doeth most resemble The enemie therfore of Christes sacraments is such one as by any meane endeuoureth to diminish or take awaye any parte of the vertue and strengthe of the same as for exaÌ„ple he that wyll take awaye frome baptisme the vertue powre to declare vnto vs by the eternall and outwarde wassheynge of the bodie that the soule is by the bloude of the immaculate and vnspotted lambe washed and purged from all the fylthe and corruption of synne the same is an enemie vnto baptisme and denieth it to be a sacrament For lenger theÌ„ it is the visible signe of inuisible grace it is no sacrament In lyke maner he that endeuoureth to take a waye frome the most blessed sacrament of the bodie and bloude of Christ the vertue powre to declare vnto vs that as the breade is made of many graines and the wyne of many grapes and yet is but one loofe or piece of breade and one cup of wyne so we beinge many faythfull beleuers professers of christ are but one bodie the head wherof is y â— same our sauiour redemer Christe doeth no lesse theÌ„ denie these moste worthye sacraments bread wyne to be anye sacramentes at all or at the lest waye he taketh awaye from them theyr chiefest and principall office leaueinge them as it were thinges scrueynge in maner to no purpose For not withstaÌ„deynge that they signifie vnto vs that in lyke maner as they are the foode of the bodie so is Christe the fode of the soule yet the chiâ—feste thynge that they were ordeined for was to declare the vnite of the fayethfull mâ—mbres of Christes musticall bodie the church and congregacâ— on of christians What so â—uer he is therfore that taketh awaye from these sacramentes the powr to signifie thys vnitie denieth them to be sacramentes and therfore is an enimie to Christes sacraments Nowe let them that haue the spirite of god wellinge in them iudge wheâ—ther of boeth parties be these enimes â–ª We that saye they be breade and wyne and therfore made of many graynes of cornâ— manye grapes whereby is signified the vnitie of vs the meÌ„bres of Christes mistical bodie or you that denie them to be either breade or wyne and therfore to haue any suche signiâ—ication You are to yonge maister Hoggarde to defeâ—de thys mattier You knowe not on which syde your breade is buttered You toke your 〈◊〉 to be an high friend to Christes sacramentes and nowe you are proued to be their mortall enimie Nowe for you secounde parte You say and true it is that Paule teacheth all thynges that be writen to be writâ—en for our learneing FreÌ„d Hoggâ—rde I cun you thanke
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
a minister It is god y â— doeth the dede But I praye you syr by your leaue Whose membre is he Paule sayeth that who so toupleth hym selfâ— wyth an harlot is the meÌ„bre of an harlot and he that worketh vice is the seruante of synne then tell me I praye you whose minister he is The meÌ„bre of an whore the seruaunt of sinne and the minister of Christe Non coherent Theâ—e thinges agre not It is necessarie that they be fyrst meÌ„bres of Christ and afterwardâ— ministers But here your counsailours wil say for I take them to be more subtile then you bi reasoÌ„ y â— they are trained in a more subtile kind of liuinge then you are that the wycked ministers in the church are the ministers of God as well as the godlye For Iudas whoe was by the testimonie of Christ a dyuel was notwithstandeynge Christes minister and Apostle Yeâ— he cured diseases and wrought other miracles as well as the othere Apostles dyd Cracke me thys nut saye you Forsoeth syr you shall sonâ— haue it cracked and I beseche God the kernell maye do you good I graunte that as Iudas was the minister of Christe and wrought miracles so are all priestes that do resemble Iudas the ministers of Christ as Iudas was and maye do all that Christe hath comaunded them euen as he dyd Iudas was a dyuell but not 〈…〉 Iudas beynge presente that one of them whiche put his hande into the dishe with hym shoulde betraye him the disciples beganne to â—ske him one after an other whiche of them it was Is it I sayde one is it I saide an other They sawe nothing in Iudas his conuerâ—acion wherfore they shoulde suspecte hym more then them selues But your sacrificeinge priestes are so far gone that their conuersacion declareth them to be the membres of the diuel and the ministers of baâ—â—e They are of those priestes to whom God sayth by hys prophet You offer defyled bread on my aultare and yet you saye Wherin haue we poluted the Euen in that sayth the Lorde you saye the table of the Lord is but a vyle thynge What other thing I praye you do your sacrificeing priestes They â—an not a byde the Lordes table nor the Lordes supper they muste haue an aultare and sacrifice Thei can not be content with communion â—t the Lordes table accordeinge to the fyrst institucion in honeste apparayle but they muste haue a priuate Masse in masking cotâ—s bashed full of turnes halte turnes beâ—keinges duckinges crosseyngâ—s kysseynges tosseynges and tumblinges besydes the irreuerent breathynge out of wordes vpon breade and wyne and theÌ„ holdeynge them vp to be worshiped as goddes Yet once agayne marke the wordes of the prophete Which of you sayeth the Lord shetteth the dores and setteth fyre on mine aultars â—â—thout hyr I haue no delite in you sayth the Lorde of hostes and wyll receyue no gyfte at your haÌ„de Nowe tel me whether these wordes agree not wyth your priestes prouerbe No penye no pater nosteâ— Let me se if your 〈◊〉 will do this heaueÌ„ly worke of theirs without hire Yea will they not compel men to giue theÌ„ wages for doinge it Howe saye you by the Masses at burialles are not men constrayned to haue them and to paye for them It shal not nede to reherse their dirige grotes mariages monie christeninge crisomes beadrolle bribes and suche other pillage If the kynge shoulde take of euerie hoseling person as they cal theÌ„ yerely .ii. peÌ„ce as they do at easter what would be sayed trowe you If he shoulde suffer none to be maried without a tribute what gurdgeinge woulde ther be amonge the people Well I saye no more but the plage of God shall fall vpon thâ—se hirâ—lings and make them dispised of al nacions because they haue not kepte the wayes of the Lorde But nowe for your text of scripture do this in the remeÌ„brauÌ„ce of me whervpon you grounded your folishe faith of consecratinge and sacrifiâ—eing priestes we must first consider what it was that Christ bade them do in his remembraunce Consecrat his bodie and bloude sayâ— you for that was the thinge that he hym selfe dyd But they that vnderstande the thynge aright say that he commaunded them to deuide breade and wyne amonge them as he had done immediatly before For Paul speakyng of the same thinge sayeth So often as you eate this breade and drincke thys cup you shall declare the death of the Lorde till the come The eateinge of the breade therfore and dryackeing of the cup are the thinges that Christ commaunded his Apostles to do in hys remembraunce and not the consecrateinge of his bodie and blonde as you saye So oft as ye shall do these thinges saith Christ ye shall do it in the remeÌ„braunce of me As though he should haue saied So ofte as you shal come together and be partakers al of one breade and cup to thentente to declare your selues therby to be al members of one bodie through the fayth you haue coÌ„ceiued in me you shall do it in the remeÌ„braunce of me the onely head of the bodie wherof you be meÌ„bres callinge to your remeÌ„braunce this thinge that I haue here done to certifie you of your redemption by my death bloud shedâ—ing and that euery one of you is as well pertaker therof as you are of this breade wine whiche I haue deuided amoÌ„gest you This is y â— true meneing of do this in the remeÌ„brauÌ„ce of me not as you phantaâ—ie geueing powre to priestes to consecrate Christes bodie and bloude Wel now you procede thinke to wine your spores by vanquisheing a maÌ„ of armes of your own appointing For I neuer knewe any that was so folishe oâ—lesse it wer one of your teachinge y â— would say y â— this sacrameÌ„t was noght els but a signe of christs passioÌ„ For we agaâ—st whoÌ„ you fight so manfulli do beleue confesse that it is in significacion the veri bodi bloud of Christ y â— is the natural proprites therof coÌ„sidred spiritually applied do declare vnto vs the efficacie streÌ„gth of y â— bodie and bloude of Christ in geueing life to our soules the couplinge of vs together into one bodie by faieth These aâ— things of great importauÌ„ce valure in y â— cies of y â— spiritual meÌ„bres of christ though in your fleshely eies whiche cannot dicerne the thing of y â— spirit thei be vile and of no valure Well you go forward with the triall of your mastries with your owne manne and laye sorâ— to his charge with certayne exampls The pascall lambe you saye whiche was offered in the old law was an onely figure of christs offring wherin you helpâ— the scripture for it was alsâ— a remembraunce of the deliueraunce out of Egipt But to our purpose another exemple you bâ—inge of the rocke of stone out of the whiche flowed water and that stone you saye figured Christe and that is true But I thynke it a maÌ„ should aske you
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
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
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
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
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