The
Confutation
of
the
mishapen
Aunswer
to
the
misnamed
,
wicked
Ballade
,
called
the
Abuse
of
the
blessed
sacrament
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
〈…〉
a●swere
(
christian
Reader
)
and
perc●iu●●
howe
greately
the
papistes
glori●●
therin
thinckeinge
(
yea
and
mak
●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
●hou●ht
it
my
〈◊〉
(
amongeste
other
my
labours
for
the
sitteyng●forth
of
the
trueth
of
the
christian
fayeth
)
t●
ouerthrowe
thys
theyr
bullwarcke
,
that
these
proude
philist●ans
maye
knowe
that
the
Lord
of
host●s
hath
not
lefte
his
churche
so
●estitut●
of
the
good
gyftes
of
the
spirite
,
but
that
th●
verie
little
ones
(
of
his
armie
)
are
able
to
driu●
them
from
al
theyr
holdes
,
and
cause
them
to
●ee
when
▪
theyr
stouburne
stomakes
▪
wyll
no●
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
●rnest
●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
sy●h
in
scrip●ure
t●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
Re●eyue
it
with
a
fayeth
perf●te
That
Christ
is
ther
soule
and
bodye
Whom
the
Iewes
slew●
wyth
greate
despy●●
Without
which
fayeth
as
I
resyte
Th●y
do
receyu●
it
damnably
Not
des●rninge
oure
Lordes
bodie
Good
rea●er
mu●e
not
on
this
thynge
How
by
thy
reason
it
shoulde
be
For
tha●
in
errour
will
the
bringe
Yf
thou
by
reason
seeke
to
se
Howe
God
can
worke
this
mist●rie
Canst
thou
vyle
dust
at
thys
ceason
Measure
Gods
worke
by
thy
reason
Thou
ar●
〈◊〉
,
bu●
a
creature
Wyl●
thou
w●t●
thy
maker
contend
Howe
he
can
worke
at
his
pleasure
A●oue
that
●hou
canst
comprehend
He
hath
made
the
vnto
suche
end●
That
thou
by
fayth
,
to
him
shoulde
●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
perfy●e
ra●e
Howe
God
doth
worke
,
in
this
estate
Therfore
agayn
to
the
I
saye
Thou
ough●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
en●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
christian
man
to
be
accompted
an
enimie
of
christes
sacramentes
:
it
shal
be
good
to
bringe
this
mattier
ne●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
spal●
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
▪
of
them
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
example
,
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
than
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
the
same
our
sauiour
&
redemer
Christe
:
doeth
no
lesse
than
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
withstādeynge
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
chi●feste
thynge
that
they
were
ordeined
for
,
was
to
declare
the
vnite
of
the
fayethfull
m●mbres
of
Christes
musticall
bodie
,
the
church
and
congregac●
on
of
christians
.
What
so
●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
whe●ther
of
boeth
parties
be
these
enimes
▪
We
that
saye
they
be
breade
and
wyne
,
and
therfore
made
of
many
graynes
of
corn●
&
manye
grapes
,
whereby
is
signified
the
vnitie
of
vs
the
membres
of
Christes
mistical
bodie
:
or
you
that
denie
them
to
be
either
breade
or
wyne
,
and
therfore
to
haue
any
suche
signi●ication
?
You
are
to
yonge
(
maister
Hoggarde
)
to
defe●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
writ●en
for
our
learneing
.
Frend
Hogg●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
mens
sermons
to
●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
●acke
or
else
to
crxampe
them
.
Where
find
you
it
in
gods
boke
the
Christes
bodie
and
bloud
,
is
the
●ode
of
our
bodies
?
Dyd
not
Christ
rebuke
the
Capernaties
for
thys
your
grosse
&
carna●l
opinion
?
dyd
he
not
byd
them
worke
the
meat●
that
remayneth
for
euer
and
not
that
whiche
perisheth
?
And
whan
they
asked
him
what
they
myght
do
to
worcke
the
worckes
of
God
:
dyd
he
not
make
answere
y●
to
beli●ue
in
him
whom
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
a●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
that
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
●rrour
,
and
thus
you
say
.
The
perfecte
fayeth
wherein
this
sacrament
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
cofounded
.
For
what
other
thinge
can
you
make
of
your
ioyneing
of
bodie
and
soule
to
the
sacrament
:
but
to
mak●
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
think●
your
●elfe
to
haue
escaped
al
these
daungers
&
yet
to
haue
placed
your
wordes
so
that
al
your
frindes
maye
perceiue
your
meaneinge
to
●e
nolesse
but
that
the
sacrament
is
not
bread
nor
wyne
,
but
●●eshe
,
and
bloude
and
bones
bec●use
it
is
bodie
and
soule
.
But
if
you
remember
the
wordes
of
the
proclamacion
well
,
you
shall
s●
that
you
haue
ouer
shot
your selfe
a
little
as
w●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
found
in
the
scripture
,
And
I
prai
you
wher
fynde
you
in
the
scripture
,
that
the
sacrame●t
is
called
the
soule
of
Christe
?
Se
you
no●
into
what
case
you
haue
brought
your selfe
Well
shifte
for
your selfe
as
well
as
you
can
.
I
●eare
me
the
proclamacion
wyl
be
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
sw●rde
sha●l
perishe
with
the
sw●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
)
how●
manie
you
haue
sette
forwarde
towarde
〈◊〉
in
the
tyme
of
persecution
.
Men
thy●ke
that
frome
the
●yme
of
Iohn
Fri●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
▪
Repent
therfore
and
acknowledge
your
●aute
,
God
is
mercifull
to
the
penitent
,
He
is
able
to
take
frome
you
your
stonie
herte
and
to
geue
you
one
of
●●esh
.
But
if
you
wyll
be
still
stubburne
,
he
wyll
make
you
vtter
you●
owne
folly
further
yet
,
&
at
the
length
to
renne
into
the
red
sea
with
cruell
Pharao
.
Nowe
▪
in
the
thirde
and
laste
parte
of
your
preface
:
you
laboure
greatly
to
make
that
thinge
plaine
that
neuer
man
doubted
of
,
that
is
that
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
teason
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
▪
It
is
possible
that
you
(
beynge
to
your
powre
)
a
cruell
Saulle
shoulde
be
conuerted
&
made
aperfecte
Paule
and
preachers
of
the
waye
which
you
haue
long
persecuted
:
but
that
you
are
so
,
doeth
,
not
yet
appear
wherfore
I
dare
not
conclude
because
it
is
possible
and
God
is
able
to
chaunge
your
herte
therfore
he
hath
done
it
.
But
if
I
dyd
percei●
either
by
any
manifeste
signe
or
●oken
or
else
by
the
testimonie
of
godes
holy
worde
that
you
we●
conuerted
:
I
would
forth
wyth
belieue
it
wythout
asking
any
question
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
)
chaunged
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
arguments
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
l●eaue
Nether
dyd
he
lye
vnto
them
nor
yet
was
the
breade
that
he
gaue
them
his
body
other
wise
than
the
cup
was
the
newe
testament
or
couenaunt
established
by
hys
bloude
shed
on
the
crosse
,
that
is
to
saye
in
signi●i●acion
and
not
in
substaunce
a●d
so
we
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
●ompyled
by
a
●al●e
christen
man
As
it
is
easye
for
to
vnderstande
In
that
so
madly
he
doth
the
thinge
scan
Whiche
●e
reproueth
,
but
here
after
Ye
do
rea●e
the
answere
it
shal
apeare
(
whan
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
complayne
For
all
hys
hole
pro●esse
as
it
doeth
go
I
wyll
wryt
forth
and
not
adde
one
worde
m●
In
than
swere
wherof
,
he
shall
se
euident
How
wycke●lye
hys
tyme
in
it
he
hath
spent
And
nowe
for
hys
matter
to
en●er
in
As
after
foloweth
it
doeth
begin
.
The
confutacion
.
You
enter
into
your
mattier
,
as
though
you
had
bene
at
schole
wyth
Tertullus
the
ora●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
Ierus●lem
to
wittynesse
wyth
hym
that
all
was
true
that
he
●ayed
.
I
am
a
f●ade
the
auldermen
of
o●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
ye●
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
sacramen●●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
desce●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
fath●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
aper●it
christian
&
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.
sh●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
:
them
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
therb●
,
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
them selues
or
other
Whyche
was
the
commune
faute
of
the
Iewes
Whether
these
fruites
may
be
founde
in
you
(
frende
Hogarde
)
let
them
iudge
that
knowe
your
opinion
in
al
matters
,
which
(
I
doubt
not
)
as
many
as
shall
diligently
reade
and
marke
your
answere
shal
▪
doe
.
And
to
make
the
matt●er
more
playne
I
shall
vpon
occasion
geuen
,
some
what
note
in
the
confutation
of
that
,
that
folowethe
,
And
when
I
haue
shewed
your
fruites
I
shall
desyre
you
not
to●
stomake
the
matter
▪
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
your
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
counsell
(
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
▪
Defended
wyth
lies
,
boeth
farre
and
nere
Greate
ruth
it
is
,
The
answere
What
this
〈◊〉
doeth
meane
is
here
straunge
to
me
For
if
he
be
christened
then
dare
I
say
That
that
thinge
which
he
mak●th
so
straunge
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
●lame
hym
not
muche
for
his
greate
outcrye
The
confutacion
Your
answere
declareth
that
to
be
tru●
that
〈◊〉
w●itten
by
Paul
to
the
Romayns
,
The
natur●ll
man
perceyueth
not
the
thinges
that
be
of
the
spirite
of
God
,
You
comp●
it
no
strange
syght
to
se
the
sacrament
honoured
with
deuine
honour
,
because
in
your
tyme
it
hath
ben
so
ho●oured
.
I
dede
to
the
bodilie
eie
this
sight
is
nothing●
strange
because
it
is
a
continuall
obiect
and
dayelye
re●ued
Image
in
that
christ●lli●●
humour
:
But
so
manie
as
haue
the
eies
of
the
inwarde
man
opened
wherewith
they
s●
the
true
honourers
and
that
honoure
God
in
spirite
and
trueth
,
maye
well
call
thy●
a
strayng
sight
.
For
sens
the
beginning
of
creatures
,
th●re
was
neuer
such
honour
sene
to
be
g●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
●ight
well
cal
them
strang
thoughe
they
be
continually
in
the
eies
of
hys
bodye
.
Iustly
and
tru●lye
therfore
sayeth
the
authour
straynge
〈◊〉
in
myne
eies
ther
do
appeare
,
yea
and
th●t
defen●ed
wyth
l●es
,
For
what
●rueth
can
you
haue
to
def●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
Ierusal●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
straunge
syghtes
be
defended
therwyth
.
¶
The
balad
Ise
men
honour
,
Both
breade
and
wyne
For
christ
our
sauiour
,
which
he
left
for
a
sign
To
the
beleuer
,
Of
hys
death
deuyne
Lorde
amende
thys
The
answere
.
Whoeuer
hearde
beaste
so
shamefully
ly
,
No
Christen
man
doth
honour
breade
or
wine
For
nether
kynds
be
there
thoughe
to
our
eye
They
do
so
apere
,
yet
faye●h
doth
defyne
Christe
hole
to
be
ther
by
hys
power
deuine
To
whom
the
godhede
is
knit
there
Ioyntlye
Whome
we
are
bounde
to
honoure
of
dewtye
¶
The
confutacion
.
Here
you
wyll
hange
your selfe
and
aske
me
no
leaue
,
you
wyl
not
walke
out
of
the
reache
of
the
proclamacion
.
You
wyll
styll
be
sayeing
that
scripture
denieth
,
and
denie
that
scriptur
affirmeth
.
I
am
sorie
that
I
was
not
of
your
counsayle
before
you
published
your
answere
,
for
if
I
had
I
woulde
haue
shewed
you
thys
daynger
before
.
Well
nowe
it
is
to
late
,
for
I
am
sure
you
can
not
stop
it
but
it
wyll
be
shewed
to
the
maiestrates
,
and
then
you
knowe
theyr
charge
alredie
.
The
best
counsayle
that
I
can
geue
you
now
,
is
to
make
haste
and
recante
.
For
so
shall
you
yet
saue
some
parte
of
your
honestie
though
it
be
but
a
verie
little
.
You
saye
no
christen
man
doth
honour
br●ade
and
wyne
Hitherto
you
say●●rue
,
for
to
honour
breade
and
wine
,
is
the
worke
of
an
infidele
.
But
then
you
shewe
a
good
,
cause
whye
men
honour
not
breade
and
wine
.
because
the●
is
none
to
be
honoured
.
Here
is
occasion
offered
of
moe
questians
then
euer
you
woulde
be
able
to
solute
euen
with
the
helpe
of
all
your
secrete
counsalours
I
myght
aske
you
what
thynge
that
is
which
the
bodily
eie
seeth
,
that
the
hande
feleth
,
that
the
taste
discerneth
,
that
is
broken
,
that
wa●th
●●a●mye
when
it
take●
weate
,
that
will
putrifie
and
rotte
if
it
be
kept
longer
tyme
then
breade
maye
endure
,
finally
what
that
is
whych
must
be
burned
when
it
is
muldie
so
that
▪
the
stomak
abhorreth
it
,
I
am
sure
you
wyll
not
saye
it
is
the
bodye
of
Christe
,
for
that
is
not
nor
can
not
be
otherwyse
sene
wyth
the
bodilie
eie
)
them
as
it
was
,
is
and
shal
be
,
in
the
fourme
of
man
it
can
not
be
broken
,
for
it
is
impassible
,
it
can
not
wa●
slymye
nor
clammye
,
for
it
is
purified
frome
all
slymie
nature
,
it
can
not
putrifie
,
for
it
is
with
out
all
corruption
,
it
can
not
be
burned
▪
because
it
is
immortalle
.
But
here
you
wyl
say
that
you
haue
allredie
answered
to
these
questians
,
It
appeareth
(
you
saye
)
to
be
breade
or
wyne
but
fayeth
defyneth
an
other
maner
of
thynge
.
That
is
that
whole
Christe
as
there
,
and
that
the
godhead
also
is
ioyntlye
knytte
vnto
the
same
Christe
beynge
there
,
so
that
of
duitie
we
muste
ho●our
hym
in
these
formes
Then
note
you
in
the
margent
,
Blessed
be
they
that
beleue
and
se
not
.
Wher
you
fal●ifie
the
texte
,
whych
hath
.
Blessed
are
they
that
sawe
not
and
b●leued
,
spoken
in
reproch
of
the
herd
belyue
of
Didimus
that
woulde
not
beleue
the
resurrection
of
hys
maister
Christe
by
the
reporte
of
them
that
sawe
hym
risen
(
not
wythstandynye
he
knewe
that
Christe
had
promised
before
hys
death
that
he
woulde
rise
agayne
the
thirde
daye
)
but
sayed
he
woulde
firste
se
the
fastening
of
the
nayles
in
his
handes
and
put
his
finger
in
the
holes
and
his
hande
into
hys
syde
:
yer
he
woulde
beleue
.
But
when
he
had
sene
and
confessed
sayeinge
.
My
Lorde
and
my
God
:
then
Christe
sayed
vnto
hym
.
Because
thou
hast
s●ne
me
Thomas
,
thou
hast
beleued
.
Happy
or
blessed
are
they
that
sawe
not
and
beleued
▪
meaneyng
therby
the
fathers
and
prophetes
of
the
olde
lawe
whiche
sawe
hym
not
,
wyth
the
bodily
eie
,
and
yet
beleued
al
that
they
writte
of
hym
concerninge
his
cominge
in
the
fleshe
whiche
Thomas
woulde
not
b●leue
tyll
he
sawe
it
.
Thus
you
declare
your
knoledge
in
the
scritures
to
be
but
base
,
as
theyrs
is
that
are
of
your
counsayle
.
But
nowe
let
vs
returne
to
yo●r
answere
.
It
appeareth
to
our
eie
(
you
saye
)
to
be
breade
and
wyne
but
fayth
defineth
whole
Christe
to
be
ther
by
his
powre
diuine
Here
you
speake
subtyllye
.
You
thynke
you
haue
plentie
of
startynge
holes
in
thys
piece
of
your
answere
.
Fayth
defyneth
(
you
saye
)
that
whole
Christe
is
ther
by
his
powre
diuine
so
that
if
we
woulde
charge
you
with
the
proclamation
and
saye
that
you
affirme
the
natu●all
,
reall
▪
and
to
●all
presence
of
Christe
God
and
man
fleshe
blude
and
bones
,
toth
and
naiale
and
all
together
:
then
you
wyll
saye
no
syr
▪
I
mente
no
suche
thynge
.
He
is
ther
by
hys
powre
diuine
euen
as
he
hath
promised
to
be
with
his
church
vnto
the
ende
of
the
world
.
You
are
answered
Not
yet
frende
hogherde
.
For
thys
presence
that
you
speake
of
whiche
Christe
promised
to
hys
sayethful
is
an
inuisible
assistence
of
g●ace
as
appeareth
by
the
circumstaunce
of
the
text
where
thys
promise
is
mencioned
.
For
after
he
had
geuen
them
in
commaundement
to
preache
vnto
all
nacions
,
and
to
baptise
them
in
the
name
of
the
father
the
sonne
and
the
holy
gost
●●achinge
them
to
kepe
all
thinges
that
I
haue
geuen
you
commaundement
:
he
sayed
Beholde
I
am
with
y●u
euen
vnto
the
ende
of
the
world
meaneinge
none
other
thynge
then
he
did
when
he
sayed
wher
so
euer
to
or
thre
be
gathered
together
in
my
name
,
ther
am
I
in
the
middes
of
them
That
is
to
saye
,
be
you
neuer
so
fewe
in
number
,
be
you
neuer
so
little
regarded
of
the
worlde
and
worldelye
wys●
:
feare
not
to
t●stifie
and
wytnesse
my
trueth
vnto
all
nacions
baptiseynge
and
teachynge
them
to
kepe
all
thynges
that
I
haue
commaunded
you
,
not
your
owne
dreames
,
not
your
own
phantasies
for
then
you
go
in
your
owne
name
and
▪
not
in
myne
,
and
be
holde
I
am
wyth
you
all
the
dayes
euen
to
the
ende
of
the
worlde
,
I
wyll
confounde
your
enimies
,
they
shall
not
be
able
to
re●iste
the
spirite
that
shall
speake
in
you
I
my selfe
whych
am
all
one
wyth
my
father
wyl
be
continua●ly
wyth
you
.
Thus
you
se
(
frende
Hoggarde
)
that
thys
pre●ence
of
Christe
with
hys
churche
is
not
anatural
and
inuisible
presence
vnder
a
visible
forme
,
as
my
Lorde
of
Wynchester
teacheth
you
,
but
it
is
a
mercifull
assistence
of
,
the
immense
,
and
in
comprehencible
godheade
wych
is
presente
in
all
places
,
but
assistent
to
his
electe
onely
.
So
that
if
you
wyl
not
haue
Christ
naturally
,
really
and
carnally
present
:
you
must
not
say●
that
whole
Christe
is
ther
that
is
to
saye
God
and
man
,
for
so
(
as
saynt
Augustine
witnessethe
with
expresse
wordes
)
he
was
on
the
earth
and
not
in
heauen
●where
he
is
nowe
,
in
as
muche
as
he
was
man
)
whan
he
sayde
.
Noman
ascendeth
into
heauen
,
but
onely
the
son
of
man
whyche
is
in
heauen
and
dyd
also
des●ende
frome
heauen
.
One
persone
(
saieth
the
same
Augustine
)
is
●oeth
God
and
man
,
and
boeth
these
natures
are
bu●
one
Christe
,
by
that
he
is
God
,
in
al
places
,
but
by
that
he
is
man
,
he
is
in
heauen
.
And
yet
more
playnelye
.
One
and
the
selfe
same
Christe
(
sayeth
Fulgentius
accordynge
to
hys
humane
substaunce
,
was
absente
frome
heauen
when
he
was
vpon
erth
and
left
the
earth
when
he
ascended
into
heauen
By
thys
you
maye
perceiue
howe
farre
you
are
deceiued
in
your
opinion
of
the
total
presence
of
Christe
in
the
sacrament
.
But
because
I
woulde
gladlye
you
shoulde
forsake
your
ex●oure
and
embrace
the
trueth
:
I
shall
open
vnto
you
one
other
doubt
that
myght
chaunce
to
trouble
your
mynde
.
The
godheade
you
saye
is
ioyntely
〈◊〉
to
the
manhode
and
can
not
be
seperate
whervpon
you
conclude
that
as
the
one
is
i●mensse
and
fylleth
all
places
so
muste
the
other
neades
be
.
To
thys
obiection
,
saynct
Augustine
shal
make
you
answere
.
〈◊〉
foloweth
not
sayth
he
that
the
thynge
that
is
in
god
,
shoulde
be
in
all
places
as
he
is
.
For
the
scripture
doeth
moste
truely
reporte
of
vs
,
that
we
do
lyue
,
moue
and
●e
in
hym
:
&
yet
be
we
not
▪
in
all
places
as
he
is
.
But
man
is
in
God
after
one
sor●
and
god
in
him
after
an
other
sorte
▪
After
a
certayne
propre
and
peculiar
sorte
.
The
manhode
therfore
being
ioyntly
knit
vnto
the
godhead
is
not
in
all
places
as
is
the
Godheade
,
but
the
scripture
teacheth
and
we
do
constantly●
beleue
:
that
the
manhode
of
Christe
haueinge
finished
the
purpose
of
hys
comminge
in
the
fleshe
(
that
is
to
saye
offered
hym selfe
one
the
crosse
for
oure
redemption
and
risen
agayne
for
oure
iustification
)
is
ascended
into
heauen
and
sitteth
at
the
right
hande
of
God
the
father
whence
he
shall
come
to
iudge
the
quicke
and
deade
.
As
for
hys
presence
in
the
sacrament
we
beleue
it
to
be
suche
as
it
is
in
vs
hys
faithfull
membres
whom
Paull
calleth
hys
membres
,
of
hys
fleshe
and
of
hys
bones
.
And
yet
is
not
the
presence
of
Christ
in
vs
suche
,
that
we
ought
therby
to
be
honored
as
goddes
:
Thus
largely
haue
I
spoken
of
thys
matter
because
I
desire
more
to
wynne
you
to
Christ
then
to
confounde
you
before
the
world
For
If
I
had
not
desyred
your
cōuercion
from
the
Romeyshe
waye
:
I
woulde
haue
opened
your
fonde
assercions
whrein
you
af●irme
that
ther
is
nother
breade
nor
wyne
in
the
sacramente
thoughe
boeth
appeare
to
our
eie
,
and
so
haue
lefte
you
to
your selfe
.
It
had
ben
easie
so
to
haue
done
.
Boeth
for
that
the
eie
is
the
instrument
that
God
hath
geuen
to
iudge
decerne
and
knowe
al
visible
thynges
by
:
and
also
because
the
elect
vesse
of
God
Paule
,
and
our●
sauiour
Christe
hym selfe
,
doe
call
them
boeth
breade
and
wyne
,
and
that
euen
after
the
consecracion
(
if
ther
be
any
)
as
I
shall
herafter
proue
more
at
large
.
The
Ballad
.
Wonderful
syghtes
,
I
coulde
declare
I
loked
in
the
pixte
Dome
gods
I
sawe
there
Made
of
the
priests
,
Which
sinners
are
Liuinge
amyse
.
The
answere
Wonderfull
it
is
vnto
a
pagan●
How
a
pure
virgyn
shoulde
bring
forth
a
child
But
easye
it
is
to
a
Christian
man
Which
hath
this
,
how
from
his
reasone
exild●
Obeyinge
to
fayeth
on
which
he
doeth
bylde
So
if
this
man
woulde
reasone
captiuate
He
shoulde
not
ieste
after
thys
folishe
rate
Dome
gods
it
pleaseth
thys
wre●ch
them
to
cal
The
hostes
he
meaneth
which
are
consecrate
Because
they
speake
not
nor
be
sene
vital
Ergo
,
they
be
dome
:
o
beaste
intoxicate
Yf
Christe
coulde
be
sene
ther
after
that
rate
That
he
walked
here
,
wher
were
then
thy
faith
Wher
eye
,
may
perswade
,
faith
hath
no
merits
¶
The
Confutacion
,
You
go
about
to
make
the
matter
playne
by
a
similitude
,
It
is
wonderfull
(
you
saye
)
to
a
pagane
)
howe
a
vyrgyne
shoulde
bringe
forth
a
childe
:
but
to
a
christian
it
is
no
wonder
at
all
,
hys
fayeth
you
saye
,
putteth
awaye
all
wonder
.
So
if
thys
man
(
saye
you
)
would
captiuate
hys
reasone
,
he
woulde
beleue
(
as
you
do
)
that
the
hostes
can
speake
.
Fyrst
I
wyl
examayne
your
similitude
and
tri
how
it
serueth
for
your
purpose
.
The
whol
meaneynge
of
your
similitude
is
no
more
but
this
.
In
like
maner
as
achristian
wyl
not
wonder
howe
a
virgine
can
bringe
forth
a
chyld●
:
so
wyll
he
not
wonder
howe
the
hostes
in
the
pyxe
shoulde
speake
.
Or
for
the
fyrste
parte
.
As
it
is
a
poynte
of
a
pagane
to
wonder
how
a
virgyne
shoulde
brynge
forth
a
chylde
:
so
is
it
to
beleue
that
the
hostes
in
the
pyxe
be
dombe
.
But
I
praye
you
syr
wyth
your
pa●nce
.
Are
not
you
a
Christian
man
?
Yes
mary
s●ye
you
I
woulde
you
shoulde
knowe
it
.
And
I
praye
you
sir
,
if
your
daughter
shoulde
bring
forth
a
childe
,
would
you
thynke
she
wer
a
virgyn
?
It
were
not
lyke
sure
.
Well
,
if
you
wer●
certayne
that
sh●
were
a
virgyn
woulde
you
not
wonder
how
she
should
be
conceyued
?
Yes
verily
.
For
it
to
contrarye
to
the
course
of
nature
,
and
therefore
to
be
wondred
at
.
Howe
say
you
●o
your
similitude
them
.
Apply
it
to
you
purpose
,
and
se
howe
it
a
greeth
.
As
it
is
to
be
wondered
how
a
vyrgin
shoulde
bee
conceiued
wyth
childe
,
so
is
it
howe
the
hostes
in
the
pyx
shoulde
speake
.
Ah
syr
,
this
maketh
somewhat
for
our
purpose
.
But
here
you
wyl
say
,
that
by
your
●ayth
you
wil
captiuate
your
reasone
&
beleue
it
to
be
done
because
you
se
it
to
be
so
.
But
howe
it
shoulde
come
to
passe
,
you
wyll
aske
no
question
.
Then
you
beleue
it
because
you
se
it
and
so
youre
fayth
is
grounded
vppon
the
knowledge
of
the
senses
.
All
thys
maketh
agaynst
you
Wel
yet
once
agayn
let
vs
asaye
another
way
.
Graunt
your
doughter
be
wyth
child
&
you
know
not
wheth●re
she
be
a
virgin
or
not
.
What
wyll
you
saye
than
?
Wyll
you
strayght
waye
captiuate
your
reason
and
sence●
because
you
are
a
christian
and
beleue
that
your
daughter
is
a
virgyn
?
Tushe
saye
you
al
thys
is
nothynge
to
the
purpose
,
all
my
meanyng
is
of
the
virgyn
Mary
of
whose
virginitie
al
christians
are
certay●●
.
But
I
pray
you
Howe
are
christe●
men
certified
of
Maries
virginitie
?
By
▪
the
wordes
of
the
prophet
saye
you
,
which
wer
spoken
longe
before
.
Behold
a
virgine
shal
conceiue
and
bring
furth
a
sonne
,
and
●is
name
shal
be
called
Emanuel
.
A
ha
,
them
y●u
doo
not
captiuate
reasonne
but
reasonne
leadeth
you
to
beleue
i●
,
because
the
Prophete
of
〈◊〉
had
spoken
it
long
before
that
it
shuld
come
to
pa●●e
.
Howe
know
you
that
thys
prophecie
was
fulifilled
in
Marie
?
I
knowe
that
(
saye
you
)
by
the
testemonies
that
I
fynd
in
the
scripture
,
wher
by
Christ
(
whoe
was
the
firste
borne
of
the
same
Ma●ie
)
was
declared
to
be
that
sonne
that
shoulde
be
borne
of
a
virgy●e
.
And
the
testimonies
he
these
.
Thys
haue
I
spoken
to
con●ent
your
expectacion
for
the
dombnesse
of
your
goddes
:
because
I
perceyue
by
your
similitude
that
you
are
altogether
●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
dombe
ceremonies
or
signes
,
That
is
to
saye
,
haueynge
no
lyu●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
wha●●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
signifi●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
miscreaunt
fayth
felowes
do
vse
them
.
Then
conclude
you
vpon
an
inconuenience
saying
.
If
Christ
might
●e
sen
in
the
sacrament
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
when
the
vniuersal
iudge
shall
geue
to
eche
one
accordeynge
to
his
merites
.
Ther
be
.ii.
kyndes
of
meritinge
therfore
,
that
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
o●elye
,
〈…〉
continually
beaten
and
crucified
before
our
e●es
and
crucifiynge
our selues
to
the
worlde
haueinge
o●
or
trust
in
oure
●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
●o
be
all
in
all
thyng●s
,
the
on●lye
creatour
and
maker
the
onelye
and
tree
geuer
of
all
goodnes
,
and
the
onely
peac●
maker
betwene
God
and
vs
.
The
other
kynde
of
meriting●
,
is
by
Sathan
,
the
worlde
and
the
fleshe
,
contrarie
in
all
poyntes
to
this
.
That
is
to
saye
,
takynge
all
care
vpon
oureselues
sekeing●
waye●
to
cru●i●ie
and
offer
vp
Christ
agayn●
,
and
refu●eynge
to
crucifie
oure
〈◊〉
,
haueynge
all
●ruste
in
oure
owne
work●●
and
other
creatur●s
merites
,
makeing
the
deabe
saync●es
opteiners
of
mercie
throughe
theyr
praiers
and
merites
Yea
makinge
them
mediatou●s
&
peace
makers
betwene
god
&
vs
.
Now
let
the
godly
learned
iudge
by
whiche
of
these
●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
dou●te
not
(
your
rea●one
this
captiuated
)
you
wyll
(
wyth
your
forefathers
the
founders
of
thys
your
opinion
)
make
it
a
sacrific●
propicia●orye
for
the
quicke
and
deade
for
plage
,
penurie
and
all
kyndes
of
deseases
▪
For
hauei●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
●effr
him
〈◊〉
God
hys
father
●
placable
sacrifice
for
〈◊〉
these
thynges
,
to
content
the
ineuitable
wrat●
of
God
bent
towardes
vs
for
the
iniquitie
tha●
reigneth
in
the
worlde
?
And
so
doeth
thys
fayth
of
yours
dryue
you
to
seke
other
way●s
of
saluacion
then
by
the
onelye
Sacri●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
cap●iuated
your
rea●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
tru●te
in
the
onely
sacrifice
that
Christe
made
once
for
al.
It
driueth
you
to
open
blasphemie
,
causing
you
to
take
vpon
you
the
office
of
Christe
that
is
to
say
,
to
take
a
way
synne
by
sacrifice
yea
and
to
sacrifice
hym
whom
none
can
sacrifice
but
him selfe
.
What
merite
is
it
then
that
thys
fayeth
shall
haue
?
Forso●h
the
merite
of
vnbelefe
because
it
is
not
assertayned
that
the
sonne
of
God
is
comen
in
the
flesh
,
and
hath
performed
the
ende
of
h●s
comeinge
,
that
is
,
hath
by
hys
death
and
passion
,
satisfied
for
the
synnes
of
all
the
worlde
,
makynge
perfec●e
for
euer
,
as
many
as
beleue
in
hym
.
Yea
it
shall
be
rewarded
among
those
blasphemous
lym●nes
of
Antichrist
,
that
take
vpon
them
to
be
the
forg●uers
of
〈◊〉
(
whyche
is
the
office
of
God
onelye
)
makeynge
them selues
,
goddes
.
Delyuer
your
reasonne
out
of
prisonne
therfore
,
and
lette
hyr
consider
howe
your
supersticiouse
fayeth
hath
merited
.
Put
away
this
fond
perswacion
of
yours
wher
by
you
are
led
to
thinke
that
onlesse
you
captyuate
reasone
and
become
a
brute
beaste
,
you
can
not
beleue
the
chiefe
poynt
of
your
religion
Consider
that
Christ
bade
not
his
Apostles
captiuate
reasonne
and
so
beleue
that
he
was
risen
when
he
appeared
vnto
them
,
but
sayed
●ele
and
se
,
For
spirits
haue
not
sleshe
and
●ones
as
you
see
that
I
haue
,
He
bade
them
not
go
preache
vnto
men
wylynge
them
to
captiuate
theyr
reasone
and
then
belieue
,
for
then
he
myght
haue
sayed
go
preache
to
the
brut
beastes
for
they
haue
no
resone
to
refuse
your
doctrine
.
For
what
other
thing
is
it
to
captiuat
reasone
then
to
debar
hir
of
hyr
office
and
to
kepe
hir
Idle
so
that
to
be
altogether
without
reasone
were
better
,
then
to
be
troubled
wyth
the
capti●ua●inge
of
hyr
that
she
let
not
belyefe
Let
reasone
therfore
leade
you
to
confer
the
scriptures
togither
and
trye
that
doctryn
of
yours
whether
it
be
of
God
or
not
.
The
ballade
.
From
sinners
seperate
,
Gods
son
is
,
saith
Paul
Hygher
then
heauen
seate
,
Aboue
the
powers
al
How
with
sinful
hand
make
,
His
body
then
you
shall
Syr
prists
tell
me
thys
The
answere
.
Truth
it
is
that
christe
is
vp
ascended
How
can
sinful
hands
then
make
him
say
you
Who
euer
so
sayde
or
that
defended
Truely
none
,
nor
at
thys
tyme
doth
nowe
But
thys
trueth
all
christen
men
doeth
auowe
That
after
the
wordes
of
God
ther
spoken
Christes
●●eshe
is
ther
that
for
vs
was
broken
¶
The
confutacion
Here
you
answere
as
though
Paule
in
the●
vii
.
to
the
Hebrues
where
he
speaketh
of
Chri●●es
separacion
frome
synnes
had
ment
none
other
thynge
but
his
bodily
ascencion
into
heauen
.
A●d
then
you
der●de
the
authours
conclusion
,
as
though
it
were
no
sufficient
prou●
nor
good
argumente
to
say
,
he
can
not
be
made
wyth
synfull
handes
because
he
is
ascended
.
As
who
shoulde
saye
though
he
be
asended
,
yet
is
he
here
●●yl
.
And
for
the
makinge
of
him
with
sinful
handes
:
you
saye
that
neuer
man
sa●ed
nor
defended
it
,
nor
doeth
at
thys
tyme
saye
or
defende
it
.
In
verie
dede
you
are
now
al
a
shamed
to
say
it
,
&
far
vnable
to
defend
it
.
But
that
it
hath
bene
preached
I
with
many
other
which
are
yet
on
liue
can
wittnesse
,
And
that
it
hath
ben
writen
,
resorte
to
the
answere
that
Anthonie
Gylbie
made
to
my
Lorde
of
Whinchesters
diuillishe
detection
:
and
you
shal
lear●e
that
he
hath
halfe
a
lease
that
he
tar●
out
of
a
boke
in
Lyncolne
minister
,
wherein
are
written
these
words
in
latine
.
O
sacerdos
,
nonne
creauite
,
●t
dedi
tibi
potestatem
creandi
me
?
Quare
si
non
sacrificas
etc.
That
is
to
saye
(
to
your
ledwe
▪
vnderstandinge
)
O
prieste
,
haue
I
not
created
the
and
geuen
the
power
to
create
me
?
Wherefore
if
thou
do
not
sacrifice
.
&c.
If
you
credite
not
thys
,
resorte
to
the
cau●iles
of
the
masse
&
then
learne
of
some
experte
maister
of
grammar
,
what
thys
latine
word
Conficere
,
signifieth
.
I
shal
recite
you
one
of
the
cautyles
to
geue
you
occacion
to
desire
some
prist
of
your
acquayntaunce
to
shewe
you
the
residue
,
for
I
am
sure
you
dare
not
come
so
nygh
the
secretes
of
the
masse
your self
for
feare
of
losing
your
sight
.
Si
ante
●ō
sacratio●em
sanguinis
(
sayth
the
cau●il
)
per●ipiat
aquam
non
esse
in
calice
:
debet
statim
apponere
et
conficere
.
That
is
to
say
.
If
he
(
mean●yng
the
priest
)
do
verceyue
before
the
conse●acion
of
the
bloude
that
ther
is
no
water
in
the
chalice
,
he
muste
in
continent
put
wat●r
into
the
chalice
&
make
it
.
If
this
be
not
the
significacion
of
〈◊〉
,
in
this
place
:
then
take
your
pen
in
hand
and
declare
the
meaninge
of
this
●a●●yle
,
and
the
other
which
haue
the
same
worde
In
the
meane
time
I
shall
perswade
my selfe
that
you
thinke
nolesse
(
what
so
euer
you
say
)
but
that
by
the
●reathinge
out
of
the
wordes
vpon
the
breade
,
the
priste
make●h
it
the
bodie
of
Christe
and
th●
wyne
his
bloude
.
For
you
say
it
is
a
trueth
auowed
and
holden
of
all
christian
〈◊〉
,
that
after
the
wordes
spoken
ther
is
christe●
flesh
that
for
vs
was
broken
.
But
let
thys
matt●●r
passe
we
haue
som
what
to
saye
concerninge
the
〈◊〉
of
Paule
,
Seperate
●rom
syniners
,
〈◊〉
he
whole
course
of
Paules
epistle
to
the
Hebrues
is
none
other
but
to
proue
that
al
the
ceremonies
and
sacrifices
of
the
law
were
but
●ha●
owes
of
Christ
and
his
one
oblacion
once
offered
for
al
,
and
that
the
leuites
,
high
priestes
and
●y
shope●
(
who
had
nede
to
offer
sacrif●ce
for
them selues
)
coulde
neuer
take
awaye
syn
by
theyr
sacrifices
.
And
after
many
wordes
and
strong
argumentes
aplyed
to
the
same
purpose
,
he
sayeth
.
It
was
conuenient
and
meete
that
we
shoulde
haue
suche
an
high
pri●ste
or
bishope
,
holye
,
innocent
vndefiled
,
segregate
from
s●nners
and
made
higher
then
the
heauens
not
haueinge
nede
(
as
the
priestes
haue
)
dayely
to
offer
,
fyrste
for
hys
owne
synnes
and
then
for
the
synnes
of
the
people
.
For
that
he
dyd
once
in
offer●ing
hym selfe
.
The
law
appointed
men
priestes
.
&c.
Now
se
what
it
is
to
be
seperate
from
sinners
and
to
be
hygher
then
heauenes
Forsoth
,
not
〈◊〉
be
after
the
sorte
of
synfull
priestes
whiche
entred
into
sancta
sanctorum
once
in
the
yere
wyth
the
bloude
of
gotes
and
〈◊〉
to
〈◊〉
the
tabernacle
not
made
wyth
mans
hands
,
that
is
to
saye
the
true
tabernacle
whych
god
made
and
not
man
the
eternall
couenaunte
an
Image
wherof
God
commaunded
Moyses
to
make
the
materiall
tabernacle
Into
thys
tabernacle
dyd
Christe
enter
offeringe
vp
hym selfe
once
for
al
therby
finisheynge
the
rede●●ysion
of
the
synn●s
of
the
worlde
and
nowe
sitteth
at
the
ryghthande
of
God
hys
father
for
euer
.
Wherefore
sinful
handes
can
in
no
wise
make
hym
,
No
they
can
not
handle
nor
touch
hym
he
is
seperate
from
sinners
He
is
none
of
those
byshopes
or
priestes
whiche
did
yerely
sacrifice
and
yet
remayne
vpon
that
areth
styll
and
after
theyr
death
rotted
in
the
grounde
,
for
hys
fleshe
sawe
not
corruption
but
rose
agayne
from
the
deade
and
was
by
the
godheade
taken
vp
into
heauen
and
ther
sitteth
at
the
righthand
of
his
father
sep●rate
from
synners
.
But
here
you
thinke
your selfe
a
subtyle
s●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
●ncent
muste
nedes
folow
,
that
Christ
settynge
at
the
rygt●
hande
of
the
father
must
nedes
be
in
al
places
at
once
,
and
per
consequence
in
the
sacrament●
of
the
altare
reallye
and
bodelye
eu●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
●itteth
at
the
right
hand
of
his
father
which●
you
say
is
power
.
Think
you
these
coū●●lour●
of
yours
could
not
if
nede
●er
proue
bi
the
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
br●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
cōsaillours
I
speake
now●
how
the
words
chaung
the
bread
&
cause
real
presence
of
the
thing
that
was
ther
before
?
By
this
your
argument
you
proue
that
we
ought
to
honoure
all
,
thinges
that
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
●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●
makest
him
Who
hath
made
of
nothing
Both
y●
&
thi
kyn
Heauen
earth
and
al
thynge
,
conteined
ther
in
What
lye
is
thys
The
answere
A
great
lye
surely
of
your
owne
making●
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
seruaunte
you
are
whose
badge
ye
do
bea●
The
whych
is
lyeng
,
and
our
Lorde
doth
say●
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
con●nge
.
〈…〉
shal
s●
that
cunning
is
agreate
thinge
,
and
helpeth
as
much
in
this
mattier
,
as
quicke
conue●aunce
doth
in
ledgardemayne
.
For
when
qui●
conue●ghaunce
fayleth
:
the
budget
must
serue
.
And
so
sayth
your
ca●tyles
o●
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
intention●l
habite
be
not
loste
.
Be
not
ashamed
of
your
maister
and
father
therfor
who
is
and
euer
hath
hen
the
father
of
liars
.
the
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
●rue
iugement
lack●
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
transi●ute
☞
The
confutation
▪
You
saye
you
wyll
proue
here
after
that
those
priestes
lacke
no
true
iudgemente
which
haue
●ared
that
it
is
not
theyr
acte
to
make
the
bodie
and
bloude
of
Christ
,
of
breade
and
win●
And
thus
you
say
that
the
prieste
doth
but
execut●
by
authoritie
spirituall
as
a
minister
,
and
God
it
i●
(
you
saye
)
that
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
scriptur●
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
can
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
por●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
question
.
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
man
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
,
●●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●
n●ddy
,
Wherwith
Christ
Of
bread
his
body
,
As
y●
dost
crake
(
did
make
Wyth
all
thy
studye
,
An
answere
●ake
And
tell
me
this
.
The
answere
.
Without
great
studye
th
answere
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
licence
That
to
Christes
wordes
ye
geue
no
credence
.
¶
The
Confutacion
,
☞
An
answere
(
you
saye
)
is
made
withoute
great
study
.
And
so
say
I
,
a
fol●s
bolte
is
sone
shot
out
.
Then
answer
you
after
this
sort
.
Methinke
●say
you
,
that
you
presume
very
high
to
tel
Christ
that
he
lieth
,
when
he
sayth
,
this
is
my
body
.
And
than
you
answere
in
the
persone
of
th●
authour
,
sa●yng
,
Not
so
sir
,
saye
you
,
that
word
say
not
I
And
then
you
thinke
to
〈◊〉
hym
kyndelye
.
Your
wo●des
sir
,
saye
you
,
by
youre
licence
,
shewe
that
to
Christe
you
geue
〈…〉
.
But
nowe
syr
wyth
yo●re
licence
I
shall
wyth
greate
studye
declare
vnto
yo●
that
the
authour
gyueth
a
greate
deale
more
credite
to
Christes
wordes
then
you
do
.
Thys
is
my
bodye
sayth
Christ
,
when
he
had
diuided
breade
amonge
hys
disciples
,
declareinge
therby
the
vnitie
of
all
them
that
shoulde
beli●ue
in
hym
,
his
misticall
bodie
and
membres
the
church
and
congregacion
of
the
faythfull
:
and
that
all
these
faythful
shoulde
be
partakers
of
all
that
he
should
deserue
in
that
bodie
which
he
had
taken
of
the
immacula●e
virgine
,
euen
as
ther
were
partakers
of
that
bread
which
they
had
eaten
.
Thus
do
we
credite
Christes
wordes
which
you
credite
not
for
when
he
sayth
,
thys
is
my
bodie
,
you
●ynd
hym
to
chaung
the
substaunce
of
breade
with
those
wordes
or
else
you
comp●
hym
but
a
found●
talker
for
you
saye
that
before
those
wordes
be
spoken
the
breade
is
but
breade
,
and
so
you
compel
Christ
in
transmute
hys
creature
in
hys
Apostles
handes
,
mouthes
or
healies
For
certen
it
is
that
Christe
had
deliuered
it
before
he
spake
those
wordes
.
And
concerninge
the
wyne
Marke
sayth
,
that
thei
had
al
dronken
therof
before
the
wordes
wer●
spoken
so
that
here
you
are
driuen
into
a
straight
other
you
must
say
that
Christ
had
some
oth●●
cast
to
transmute
his
creature
then
you
know●
of
,
or
else
that
he
transmuteth
none
at
all
.
For
I
am
sure
you
wyll
not
saye
that
he
deliuered
it
before
it
was
transmuted
.
¶
The
ballad
.
Hoc
est
corpus
Meum
,
you
bryng
Wher
wyth
ye
clocke
vs
,
Under
your
wyng●
But
for
your
purpose
,
It
serueth
nothynge
Who
seyth
not
thys
?
☞
The
answere
Hoc
est
corpus
meum
fyrste
Christe
in
brough●
And
to
all
hys
apostels
gaue
the
power
〈◊〉
ministers
to
do
,
that
him selfe
wrought
By
the
wordes
spoken
to
them
at
that
houre
Which
wordes
are
stronger
then
castel
or
●owr
And
so
shall
enduer
vnto
the
laste
daye
When
all
gods
enemies
shal
vanyshe
awaye
☞
The
confutacion
Not
much
vnlyke
is
thys
your
Answere
,
vnto
the
answere
that
Cayph●s
gaue
in
the
counsayle
house
at
Ierusalem
when
the
hygh
priestes
and
byshops
consulted
howe
to
brynge
Christ
to
confucion
.
It
is
expedient
,
quoth
he
▪
that
one
dye
for
the
people
,
l●st
that
al
the
whole
nacion
shoulde
perish
,
meaneynge
that
it
were
●●uche
better
that
Christe
,
beynge
a
seducer
;
●houlde
suffer
deathe
,
then
that
all
the
people
●houlde
by
hys
doctrine
be
seduced
and
perishe
.
But
yet
hys
wordes
were
true
in
an
other
meaninge
,
that
is
.
That
it
was
expediente
for
one
to
dye
to
redeme
the
synnes
of
the
people
for
other
wyse
the
whole
people
shoulde
haue
perished
,
Euen
so
in
your
answere
you
meane
●hat
Christe
dyd
firste
brynge
in
these
wordes
Hoc
est
corpus
meum
,
to
the
intente
to
turne
the
breade
into
his
bodie
by
the
vertue
of
the
same
wordes
,
and
that
he
gaue
hys
disciples
power
to
do
the
same
bi
the
pronouceing
of
the
sam
wordes
which
your
sayd
meaning
is
verie
false
as
Caiphases
was
but
in
an
other
meanynge
it
is
verie
true
that
you
say
.
Christe
was
the
fyrste
that
brought
in
these
wordes
Hoc
est
corpus
meum
.
And
he
gaue
his
Agostl●s
power
,
yea
commaunded
them
to
do
▪
the
thynges
that
he
hym selfe
had
done
.
But
herein
lieth
all
the
mattier
.
What
it
was
that
he
had
done
,
Chaunged
bread
into
hys
bodie
,
say
you
.
But
the
Euangelistes
say●
that
he
hadde
deuided
bread
and
〈◊〉
amongest
his
discipl●●
And
these
wordes
are
stronger
then
either
castell
or
tower
,
and
shall
endure
euen
to
the
last
daye
,
when
all
you
goddes
enimies
shall
vanishe
a
waye
.
¶
The
ballad
.
To
be
the
worde
,
Naimely
of
giuing
Which
christ
our
Lord
,
Spake
to
his
beleueing
Disciples
at
borde
,
as
they
were
sitting
Their
faith
to
encrease
The
answere
Christe
promest
his
disciples
before
That
the
bread
that
he
would
geue
to
them
al
Was
his
fleshe
which
he
for
euermore
Would
giue
for
the
life
of
al
men
mortal
Firste
,
at
his
maundy
by
power
supernal
He
fulfilled
his
promise
geuing
than
truely
To
them
his
owne
pure
natural
bodie
Secondly
Christe
on
the
cro●se
him selfe
gaue
In
his
one
bodi
as
he
walked
here
And
so
suffred
ther
al
man
kinde
to
saue
But
at
his
maundy
as
it
dyd
apere
He
gaue
the
same
body
,
but
this
in
minde
bere
Not
as
on
the
crosse
,
rightely
to
define
But
vnder
the
forme
of
pure
bread
and
wine
☞
The
confutacion
☞
Here
you
thinke
to
shew
a
point
of
great
learneing
and
knowledge
.
Christ
promised
before
,
you
saye
,
that
the
breade
which
he
should
geue
was
his
fleshe
.
And
this
promise
you
saye
,
he
fulfy●led
firste
at
hys
maundye
,
where
he
gaue
them
hys
verie
naturall
bodye
,
and
secondly
one
the
crosse
but
at
the
last
you
adde
as
it
were
,
a
correccion
of
your
former
wordes
,
and
saye
.
Not
at
the
maundye
as
on
the
Crosse
,
but
vnder
the
fourmes
of
breade
and
wyne
.
☞
Well
,
then
Christ
〈…〉
●●crament●
about
two
yeres
before
he
dyd
institute
it
.
Y●a
marye
saye
you
.
And
I
praye
you
what
sayed
he
?
For
soeth
these
verie
wordes
.
The
breade
that
I
shal
geue
you
,
is
my
fleshe
.
●
sy●a
,
●owe
you
haue
vs
at
a
shrwede
baye
,
Christe
tolde
hys
Disciples
longe
before
that
the
breade
whiche
he
woulde
geue
them
was
h●s
fleshe
,
and
vppon
thys
Prophecie
dyd
in
verie
dede
giue
theym'breade
at
his
maundye
.
Howe
can
it
be
then
but
that
thys
breade
was
his
flesh●●
Who
is
able
to
with
stand
this
reason
,
thought●
you
?
Forsoeth
euerie
one
that
sauoureth
those
thynges
that
be
of
the
spirite
of
God
.
And
if
you
wyll
apply
your selfe
a
whyle
,
I
shall
teache
you
to
wythstand
it
also
.
And
first
I
shal
demaunde
this
questian
was
not
christe
as
well
able
to
perfo●●me
his
worde
then
as
he
was
at
the
tyme
of
his
maundye
?
Yese
forsoeth
.
For
he
had
before
that
tyme
fedde
fyue
thousand
and
mo●
,
with
.v.
barley
loues
and
.ii
●ishes
▪
And
did
he
not
say
as
much
of
the
bread
then
as
he
did
at
his
maundie
?
Yese
marie
say
you
▪
for
he
sayd
these
plaine
words
.
The
bread
that
I
shal
gyue
you
,
is
my
fleshe
.
A
syra
then
I
se
well
this
bread
was
not
to
be
traunsmuted
(
as
you
cal
it
)
when
Christ
came
to
the
maundy
for
that
was
done
two
yeres
before
.
For
I
am
sure
you
wyll
not
saye
Christe
lyed
when
he
sayed
the
breade
that
I
shal
geue
is
my
fleshe
,
for
if
you
woulde
,
your
former
wordes
should
be
tourned
to
your●
reproche
.
But
here
youre
counsayloures
perchaunce
wyl
now
geue
you
counsayle
to
renne
to
intente
of
Christe
when
he
speake
those
wordes
and
to
saye
that
he
intended
not
then
〈…〉
the
bread●
〈…〉
dyd
after
warde
.
And
that
is
true
for
he
ment
nothynge
lesse
then
the
sacrament
in
those
wordes
.
But
if
you
once
enter
into
the
intent
,
them
must
we
haue
libertye
to
declare
Christes
intent
when
he
distributed
the
breade
sayeinge
thys
is
my
bodye
.
And
then
I
doubt
not
but
your
intent
wyll
be
proued
a
●olyshe
intent
,
when
you
saye
that
Christe
gaue
hys
naturall
bodie
vnto
his
disciples
two
maner
of
wayes
,
that
is
to
saye
fyrste
in
fourme
of
breade
,
&
agayne
on
the
crosse
.
For
the
Scripture
wytnesseth
that
Christ
was
alwayes
founde
in
the
fourme
of
man
,
and
verie
man
in
all
poyntes
(
synnes
onely
●●cepted
)
and
therfore
coulde
he
no
more
be
in
the
fourme
of
breade
then
we
maye
.
And
it
is
as
well
to
be
gathered
of
the
scriptures
that
the
priest
●ourneth
the
bread
into
his
owne
bodye
when
he
sayeth
thys
is
my
bodye
:
as
that
Christ
did
by
the
same
words
chaung
it
into
his
.
¶
The
ballad
.
He
is
but
a
beast
,
knowyng
ryght
nought
Which
saith
that
hoc
est
,
Are
wordes
to
make
ought
Thys
is
manyfest
,
In
a
wyse
mans
thought
Wher
knowledge
is
.
The
answere
.
He
is
but
a
beast
I
maye
saye
ryght
wel
Whiche
wyll
saye
that
God
who
is
almighty
In
sayeinge
,
thys
is
,
dyd
not
truely
tell
That
,
that
he
coulde
do
,
but
rather
did
lye
What
●east
is
he
this
,
that
dare
playne
deny
Yf
god
say
,
this
is
,
it
is
not
so
sayeth
he
Because
reason
wyll
not
ther
to
agre
What
and
if
God
wylde
a
thynge
done
to
be
Abou●
course
of
nature
and
yet
god
woulde
That
man
shoulde
do
it
thoughe
no
word
had
he
But
onely
a
deede
as
Moyses
olde
〈…〉
him
lay
downe
the
〈◊〉
he
dyd
hold
Whiche
when
he
had
done
it
was
a
serpente
Then
taking
it
by
the
tayl
as
is
told
Yt
turned
to
a
rodde
euen
continent
God
sayde
to
Moyses
this
shoulde
be
the
sygne
To
declare
his
power
before
kyng
Pharao
The
whiche
after
he
dyd
by
the
power
deuyne
Wythout
anye
word
that
scripture
doth
show
This
doth
your
hygh
reason
cleane
ouer
throw
That
,
hoc
est
,
can
not
be
words
to
make
ought
Much
more
than
no
wordes
,
ye
wil
say
I
trow
Chiefly
being
spoken
by
hym
that
al
wrought
Yea
spoken
by
hym
,
that
I
graunte
saye
you
Well
,
that
obiection
I
wyll
deferre
now
☞
The
confutacion
You
answere
euen
as
you
haue
learned
and
fourme
your
argumentes
,
I
po●●e
ad
esse
,
as
you
are
wont
to
do
.
Go●
coulde
make
that
his
bodye
,
wherof
he
saide
this
is
my
bodie
,
wherfore
you
conclude
and
saye
that
it
is
so
in
veri
dede
,
meaneinge
,
I
am
sure
(
as
you
haue
sayed
before
)
his
natural
bodye
.
For
in
significacion
we
graunte
and
defende
that
it
was
and
is
his
bodie
,
hys
verie
naturall
bodye
therefore
you
wyll
haue
it
,
and
because
we
saye
naye
to
that
,
you
charge
vs
wyth
denieynge
that
Christ
affirmeth
,
because
reasone
wyl
not
thereto
agre
.
And
then
to
declare
your self
to
be
none
of
them
that
foloweth
reasone
in
youre
dooinges
,
you
bryng
fourth
an
vnreasonable
similitud
to
declare
your
vnreasonable
fayth
.
And
you
bring
your
similitude
a
minorie
admaius
.
Moyses
,
you
saye
,
was
commaunded
to
caste
downe
hys
rodde
,
and
so
he
dyd
,
haueynge
no
worde
of
consecracion
at
all
,
and
yet
it
was
tourned
into
a
Serpente
.
And
takynge
the
serpente
by
the
〈…〉
the
commaundement
of
god
,
it
〈◊〉
to
a
rod
agayne
.
This
was
done
you
say●
thorough
gods
diuine
power
without
any
word
●t
all
,
Muche
more
able
therefore
is
god
to
do
the
lyke
with
his
word
.
And
then
you
triumphe
and
saye
you
haue
layed
reasonne
flat
on
the
grounde
.
Ualiantlie
fought
.
But
nowe
after
your
triumphe
let
vs
retourne
to
your
similitud
and
se
how
it
serueth
for
thys
purpose
.
Moyses
thinking
it
far
vnlike
that
he
beinge
a
man
without
eloquence
or
goodly
vtteraunce
of
speach
,
should
any
thing
preuaile
amonge
the
Egyptians
whom
he
knew
to
be
men
of
greate
learneinge
and
wonderful
artes
:
was
by
thys
meanes
encoraged
.
God
commaunded
him
to
cast
downe
his
rod
,
and
incontinent
as
he
had
so
done
,
it
was
turned
into
a
serpent
.
Here
I
my●ht
demaunde
,
of
you
howe
this
proueth
your
purpose
:
seinge
that
the
rod
was
turned
into
a
verie
serpent
in
nature
forme
and
shape
,
colour
,
quantitie
and
all
other
vtter
appearaunce
,
and
not
into
a
serpente
in
the
fourme
of
a
rod
,
as
you
say
of
the
bread
.
This
doth
your
foleishnes
appear
so
playnly
that
a
man
woulde
wonder
how
it
shoulde
come
to
passe
that
you
or
anye
other
reasonable
creature
myght
be
so
blinde
in
iudgemente
.
But
considering
that
your
reasone
is
in
prisone
and
captyue
to
your
fond
opinion
,
I
meruayle
so
much
the
less●
at
your
blynde
ignoraun●●
,
both
in
the
pykeynge
out
of
your
similitudes
so
farre
vn●
mete
for
your
purpose
,
and
also
in
answering
so
slenderlye
to
thynges
that
you
woulde
seme
to
haue
vtterlye
confounded
.
☞
The
ballad
If
▪
I
say
to
the
,
This
is
my
head
It
must
so
be
,
Before
I
so
sayde
Or
els
with
a
lye
,
I
haue
the
fed
〈…〉
¶
The
answere
Ye
forsoth
syr
,
but
nowe
if
ye
should
tel
Thys
to
a
dome
beast
theem
durst
I
depose
That
he
coulde
skantly
vnder●●ade
you
well
For
he
can
nether
iuge
,
head
,
eye
,
nor
nose
But
tell
thys
to
a
man
,
and
I
supose
He
would
thynke
you
to
be
ful
dronke
or
mad
To
point
him
to
knowe
his
legge
from
his
hose
For
he
would
thinke
in
that
he
ful
knowlege
had
But
nowe
my
knowlege
may
me
here
begile
For
may
hape
,
ye
be
a
man
of
grauite
And
therfore
agayne
I
wyl
turne
my
style
And
wyl
speake
to
you
in
thys
thinge
sadly
By
your
example
ye
meane
ful
madly
That
christ
pointed
to
his
bodie
natural
What
scripture
haue
ye
I
would
know
gladl●
That
christe
ment
not
ther
of
the
breade
at
all
Yf
in
the
scripture
that
wyll
not
be
founde
To
beleue
your
fancie
I
am
not
bounde
Mary
,
your
example
your
parte●trew
to
trye
Sayth
if
thrist
ment
not
so
,
he
made
a
false
lye
☞
The
confutacion
I
can
not
a
little
maruaile
at
your
follie
which
driueth
you
to
take
in
hande
to
answere
to
that
you
vnderstand
not
yea
&
that
more
is
,
to
deride
and
laugh
to
skorne
your
own
follie
,
makeing
as
thoughe
you
vnderstod
the
mattier
thorow
lye
,
when
in
verie
dede
you
vtter
your selfe
to
be
in
the
cleane
contrarie
waye
.
I
pray
you
what
do
you
meane
by
your
merie
talk
about
your
dombe
beast
?
I
think
you
wuld
saye
a
brute
beaste
which
hath
not
the
gifte
of
resone
to
deserue
&
iudge
thinges
&
therfor
you
saye
you
durst
depose
that
he
could
scantly
vnderstand
the
authours
words
if
he
should
heare
them
But
I
praye
you
how
standeth
thye
wyth
the
captiuatinge
of
youre
reasone
.
Is
it
not
al
one
to
haue
reasonne
captiuated
and
to
be
a
brute
beaste
?
An
infaunt
that
hath
not
yet
the
vse
of
reasone
,
what
differeth
it
frome
a
brute
beast
?
And
yet
hath
i●
reasone
,
but
not
at
libertie
that
shee
maye
do
hir
office
.
Euen
so
the
man
that
hath
his
reasone
captiuated
to
any
opinion
,
is
●conserneinge
that
opinion
)
euen
as
a
chylde
or
brute
beast
.
So
that
in
your
skoffes
and
geste's
wherein
you
woulde
seme
to
be
pleasant
,
you
make
an
ape
of
your selfe
,
and
toyewyth
your
owne
shadowe
And
then
(
wyttily
and
lyke
an
Hosyar
)
you
lyken
the
example
of
the
authour
,
to
the
appointtynge
of
a
man
to
knowe
his
l●gge
frome
hys
hoose
.
This
done
,
you
turne
to
your
graue
st●le
agayne
as
thoughe
your
former
wordes
hadde
ben
excedeynge
merie
and
pleasante
.
And
madly
you
saye
the
authour
meaneth
by
hys
example
,
that
Chrste
poynted
to
hys
naturall
body
when
he
sayed
Thys
is
my
bodie
and
in
this
you
declare
your selfe
not
to
vnderstande
his
meaneing
,
and
yet
you
woulde
s●me
to
answere
hym
to
the
ful
,
saying
that
you
would
gladly
knowe
what
Scripture
the
Authoure
hathe
to
proue
that
Christ
ment
nothyng
of
the
bread
when
he
spake
those
wordes
.
For
if
it
wyl
not
be
founde
in
the
scripture
:
you
are
not
bounde
to
beleue
it
(
you
saye
)
for
it
is
but
his
fantacie
.
And
so
you
conclude
,
that
the
authour
sayeth
by
his
example
,
that
if
Christe
ment
not
of
hys
naturall
bodie
,
he
made
a
falsely
.
I
amsorie
frend
Hogard
that
your
iudgement
is
so
slender
,
that
knowinge
this
to
be
an
example
you
can
not
perceiue
wher
of
it
is
an
example
,
What
r●sonable
man
woulde
be
so
madde
to
brabble
about
a
thing
so
folyshely
as
you
do
vnlesse
he
were
either
a
verie
fole
or
else
hadde
hys
reasone
so
captiuated
and
were
so
maried
to
hys
opinion
,
that
he
coulde
se
nothinge
that
maketh
agaynste
hym
?
The
Authour
intendeynge
to
declare
that
these
wordes
(
Thys
is
)
are
not
wordes
wherwith
ought
maie
be
made
:
bringeth
thys
example
of
hym selfe
.
If
I
tell
the
sayeth
he
,
that
thys
is
my
head
.
These
wordes
,
this
is
do
not
make
it
so
:
But
it
was
so
before
I
spake
those
wordes
.
Other
wyse
I
shoulde
not
saye
trulye
when
I
saye
Thys
is
my
heade
.
For
if
the
speakeynge
of
the
wordes
shoulde
make
it
my
heade
:
then
should
it
not
be
my
head
tyl
the
wordes
were
spoken
.
And
so
wet
it
a
lye
to
say
it
is
my
head
,
when
in
dede
it
wer
but
in
turning
from
som
other
substaunce
to
be
my
head
And
thys
example
proueth
that
it
Christ
had
ment
by
these
wordes
(
Thys
is
my
body
)
that
the
bread
was
turned
into
his
bodye
:
no
doubt
it
was
his
bodye
before
he
sayd
it
,
or
else
he
had
,
lied
in
s●
sayeinge
,
whiche
thynge
is
not
possible
,
that
is
that
the
veritie
it selfe
shoulde
lye
wherefore
he
ment
no
suche
thynge
.
But
in
sayeinge
thys
is
my
body
:
he
intended
to
declare
vnto
hys
faythful
disciples
&
in
them
to
vs
)
the
misterie
of
his
church
and
congregacion
which
is
of
many
made
one
euen
as
the
breade
is
of
many
graynes
,
and
the
wyne
of
many
grapes
.
As
you
mought
haue
easily
gathered
of
the
sta●e
next
foloweinge
if
your
reason
had
not
ben
captiuated
.
¶
The
ballad
.
Wel
them
to
say
lo
,
Thys
is
my
body
Hath
not
made
it
so
,
Thou
seyst
with
smal
studie
Wherfore
shortely
go
,
Make
other
wordes
redi
These
wyl
do
no
seruice
.
The
answere
.
Here
lo
ye
triumphe
like
a
noble
fyer
As
though
ye
had
proued
al
that
ye
speak
Which
is
that
our
sauioure
christe
was
a
lie●
When
that
he
dyd
say
when
he
bread
did
breake
This
is
my
body
,
his
power
was
to
weake
He
coulde
not
performe
that
he
there
dyd
saye
He
muste
seeke
other
wordes
that
to
conuaye
.
☞
The
confutacion
☞
Yet
you
harpe
styl
on
one
strenge
and
that
sowneth
al
a
garre
.
He
triumpheth
(
you
say
)
as
one
that
had
proued
all
that
he
had
sayed
,
as
in
dede
he
hath
sufficiently
,
and
then
your
vnderstandeing
is
no
better
but
to
burden
him
wyth
the
affirmeing
of
that
which
he
neuer
thought
,
and
no
meruayle
for
you
haue
captiuated
your
reason
to
your
fonde
flyshly
opinion
,
and
●●icke
faste
vpon
your
commune
argumente
,
A
posse
ad
esse
.
And
then
you
conclud
that
who
so
euer
denieth
the
thinge
to
be
done
,
denieth
that
god
is
able
to
do
it
,
declareinge
your selfe
to
taste
nothynge
of
the
spirite
of
God
but
altogether
of
the
fleshe
euen
as
the
fleshely
Caparnaites
dyd
whiche
would
haue
eaten
hym
euen
as
he
went
on
the
grounde
,
because
he
sayed
that
they
could
haue
no
lyfe
in
them
onlesse
thei
did
eate
his
flesh
,
meaneinge
therby
the
beliefe
that
thei
shoulde
haue
in
hym
to
be
the
spiritual
fode
&
so
ea●e
him
by
fayeth
.
For
if
he
had
spoken
ther
of
the
eateinge
of
hys
naturall
and
reall
bodye
in
the
sacrement
it
shoulde
folowe
that
all
suche
as
dye
before
they
receyue
the
Sacrament●
shoulde
haue
no
lyfe
in
them
,
that
is
shoulde
be
dampned
.
And
contrarywyse
,
al
that
〈◊〉
once
receyue
the
sacramente
,
shoulde
neuer
dy●
that
is
,
neuer
be
damned
.
For
he
sayeth
.
He
that
eateth
my
fleshe
and
drincketh
my
bloude
tareth
in
me
and
I
〈◊〉
him
,
And
agayne
he
shall
〈…〉
.
I
would
you
woulde
credite
saynte
Augustyne
vpon
these
wordes
or
else
your selfe
put
of
your
carnall
cies
and
put
on
the
spectakles
of
the
spirit
,
and
knowe
that
the
wordes
whiche
Christe
spake
in
the
.vi.
of
Iohn
are
spirite
and
lyfe
,
and
not
grosse
and
carnall
as
you
take
them
.
¶
The
ballade
.
What
if
in
scripiure
.
Were
wrytten
one
lyne
Wherwith
our
sauiour
,
Thy
god
and
myne
Into
thys
nature
,
Dyd
tourne
bread
and
wine
Couldest
thou
do
thys
?
☞
The
answer
What
if
in
scripture
ther
be
one
lyne
As
ther
is
in
bede
whiche
I
before
tel
To
proue
that
our
Lorde
doth
thy
god
&
myne
Dyd
consecrate
hys
body
fleshe
and
fell
Agaynste
them
which
chiefely
ye
do
repel
Naye
,
amyte
,
sa●
you
that
Christ
did
so
d●
Coulde
you
mayster
parsone
do
the
same
to
Ye
for
soth
syr
,
Christe
dyd
that
for
oure
sake
And
not
for
th
apostles
at
that
tyme
alone
For
priestes
for
that
purpose
then
he
dyd
make
Geuynge
power
to
them
al
euerie
one
To
consecra●e
hys
body
when
he
was
gone
Sayenge
do
thys
,
in
my
remembraunce
Which
to
this
day
hath
had
continuance
Ye
I
graunte
say
you
that
the
Lorde
dyd
say●
Do
thys
in
mi
commemoracion
Then
is
it
nomore
that
well
se
ye
maye
But
a
remembraunce
of
christes
passion
It
is
lefte
for
a
remembraunce
I
knowe
And
yet
christes
true
body
as
I
wyl
showe
The
pascal
lambe
offred
in
the
old
law
Was
of
christes
offeringe
can
onelye
●igure
The
rocke
of
stone
out
of
which
the
Iewes
〈◊〉
Water
flowynge
out
,
for
them
〈…〉
Which
stone
figured
christe
as
●aith
scripture
Then
yf
the
sacrament
be
now
no
more
But
a
fygure
onely
,
then
these
before
Were
as
good
then
as
is
the
sacrament
But
christ
was
a
prieste
muche
more
excellente
Which
made
amendes
for
our
transgression
Leauynge
his
sacrament
of
suche
perfection
That
wher
as
the
other
were
figures
onely
Hys
is
both
a
fygure
and
also
truly
The
same
thynge
that
is
figured
therby
The
whiche
is
christes
naturall
body
Thys
to
beleue
I
thynke
ye
wyll
refuse
Ye
wil
rather
leaue
christ
▪
and
folow
the
Iewes
Sayeng
how
can
this
felowe
gyue
to
vs
Hys
fleshe
to
eate
,
it
doth
seme
,
●e
do
thus
☞
The
confutacion
Yet
once
agayne
you
wyll
not
beware
of
the
proclamacion
.
ye
wil
alwaies
haue
one
kn●ck
of
your
owne
inuencion
Christ
consecrateth
his
bodie
fleshe
and
fell
nowe
,
before
it
was
bodie
●
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
reputacion
,
a
frende
of
your●
(
I
wyl
not
saye
a
mayntayner
of
you
in
your
founde
fleshly
fayth
and
th●r
you
d●d
not
a
litle
glorye
in
your
greate
conquest
as
you
though●
▪
in
so
much
that
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
●etch
you
to
the
counsa●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
.
●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
●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
●unnynge
both
in
cantinge
and
recanting
.
But
nowe
to
our
purpose
.
In
your
answere
you
endeuour
to
proue
,
that
these
wordes
(
Hoc
est
corpus
meum
)
pronounced
by
the
prieste
,
are
of
strength
to
●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
●●go
the
priest
maye
do
it
.
Graunt
(
sayth
he
)
that
ther
were
in
scripture
anye
one
lyne
written
wherwyth
Christe
made
hys
bodye
of
b●●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
assertion
that
thei
shoulde
be
made
consecrateinge
priestes
to
consecrate
and
offer
sacrifise
,
more
then
euerie
christian
man
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
.
The●e
thinges
agre
not
.
It
is
necessarie
,
that
they
be
fyrst
membres
of
Christ
and
afterward●
ministers
.
But
here
your
counsailours
wil
say
(
for
I
take
them
to
be
more
subtile
then
you
bi
reason
that
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
.
Ye●
he
cured
diseases
and
wrought
other
miracles
as
well
as
the
othere
Apostles
dyd
.
Cracke
me
thys
nut
saye
you
.
Forsoeth
syr
you
shall
son●
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
●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
conuer●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
ba●●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
●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
●t
the
Lordes
table
accordeinge
to
the
fyrst
institucion
in
honeste
apparayle
:
but
they
muste
haue
a
priuate
Masse
in
masking
cot●s
bashed
full
of
turnes
&
halte
turnes
,
be●keinges
duckinges
,
crosseyng●s
,
kysseynges
,
tosseynges
and
tumblinges
,
besydes
the
irreuerent
breathynge
out
of
wordes
vpon
breade
and
wyne
,
and
then
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
●●thout
hyr
?
I
haue
no
delite
in
you
sayth
the
Lorde
of
hostes
,
and
wyll
receyue
no
gyfte
at
your
hande
Nowe
tel
me
whether
these
wordes
agree
not
wyth
your
priestes
prouerbe
.
No
penye
no
pater
noste●
.
Let
me
se
if
your
〈◊〉
will
do
this
heauenvly
worke
of
theirs
without
hire
.
Yea
will
they
not
compel
men
to
giue
them
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
them
)
yerely
.ii.
pence
.
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
th●se
hir●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
remembraunce
of
me
)
whervpon
you
grounded
your
folishe
faith
of
consecratinge
and
sacrifi●eing
priestes
:
we
must
first
consider
what
it
was
that
Christ
bade
them
do
in
his
remembraunce
.
Consecrat
his
bodie
and
bloude
say●
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
remembraunce
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
th
entente
to
declare
your selues
therby
,
to
be
al
members
of
one
bodie
through
the
fayth
you
haue
conceiued
in
me
:
you
shall
do
it
in
the
remembraunce
of
me
:
the
onely
head
of
the
bodie
wherof
you
be
membres
,
callinge
to
your
remembraunce
this
thinge
that
I
haue
here
done
to
certifie
you
of
your
redemption
by
my
death
&
bloud
shed●ing
and
that
euery
one
of
you
,
is
as
well
pertaker
therof
,
as
you
are
of
this
breade
&
wine
,
whiche
I
haue
deuided
amongest
you
.
This
is
the
true
meneing
of
,
do
this
in
the
remembraunce
of
me
,
&
not
as
you
phanta●ie
geueing
powre
to
priestes
to
consecrate
Christes
bodie
and
bloude
.
Wel
now
you
procede
&
thinke
to
wine
your
spores
by
vanquisheing
a
man
of
armes
of
your
own
appointing
.
For
I
neuer
knewe
any
that
was
so
folishe
(
o●lesse
it
wer
one
of
your
teachinge
)
that
would
say
that
this
sacrament
was
noght
els
but
a
signe
of
christs
passion
.
For
we
(
aga●st
whom
you
fight
so
manfulli
)
do
beleue
&
confesse
that
it
is
in
significacion
the
veri
bodi
&
bloud
of
Christ
,
that
is
(
the
natural
proprites
therof
considred
)
spiritually
applied
,
&
do
declare
vnto
vs
the
efficacie
&
strength
of
the
bodie
and
bloude
of
Christ
in
geueing
life
to
our
soules
:
&
the
couplinge
of
vs
together
into
one
bodie
by
faieth
.
These
a●
things
of
great
importaunce
&
valure
in
the
cies
of
the
spiritual
membres
of
christ
,
though
in
your
fleshely
eies
whiche
cannot
dicerne
the
thing
of
the
spirit
,
thei
be
vile
and
of
no
valure
.
Well
,
you
go
forward
with
the
triall
of
your
mastries
with
your
owne
manne
and
laye
sor●
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
help●
the
scripture
,
for
it
was
als●
a
remembraunce
of
the
deliueraunce
out
of
Egipt
.
But
to
our
purpose
,
another
exemple
you
b●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
man
should
aske
you
how
the
stone
figureth
Christ
you
woulde
shape
him
bu●
a
slender
answere
,
Well
I
wyll
answere
for
you
thys
once
,
and
saye
,
that
in
that
the
water
ishued
out
of
the
Rocke
t●elye
wythout
any
labour
of
mannes
hande
by
dygeinge
or
heweinge
therin
:
it
signified
Christ
,
the
rocke
and
fountayne
of
liuing
water
,
who
geueth
the
water
of
lyte
for
nought
wythout
any
of
oure
merites
or
deserueinges
.
And
ryghte
so
doeth
the
pascall
lambe
beynge
without
spot
and
offered
vp
by
the
whole
multitude
of
the
children
of
Israell
,
eaten
gredely
wyth
wylde
〈◊〉
and
vnleuened
brcade
:
declare
that
Christe
oure
pascall
lambe
should
be
without
spot
of
sin
,
offered
vp
by
y●
who●
multitude
of
the
house
of
Israell
,
●●at
is
for
and
through
theyr
●innes
.
For
the
sinnes
of
the
people
were
the
cruci●iers
of
Christe
.
The
gredie
eateinge
of
it
,
wyth
wilde
lettise
(
an
herbe
nothynge
pleasante
but
bytter
)
and
vnlcuended
breade
(
a
thinge
vnsauourie
)
declareth
the
●aruent
sayeth
wherby
the
fa●ethfull
do
●●te
thys
lambe
●hriste
,
and
beare
the
betternesse
of
his
crosse
,
nothyng●
regardeynge
the
werishnesse
and
the
vnsauiourie
tast
of
the
〈◊〉
which
lemed
to
be
vtterlye
destroyed
on
the
crosse
.
Now
applie
these
.ii.
●xamples
of
yours
to
the
〈◊〉
,
&
tel
me
what
inconu●nience
th●ugh
in
〈…〉
they
be
accommpted
as
good
as
the
●acr●ment
.
For
euen
as
it
was
saide
of
the
sacramente
,
thys
is
my
bodie
:
so
was
it
sayde
of
the
pascall
lambe
.
Thys
is
the
passeouer
of
the
Lord
,
and
of
the
rocke
,
the
rocke
was
〈◊〉
.
So
that
it
this
worde
is
〈…〉
to
chaunce
substaūcent
hath
chaunged
the
substaunce
of
the
lambe
and
rocke
also
.
But
to
be
bri●fe
in
thys
〈◊〉
your
fonde
al●ercion
that
the
sacrament
is
boeth
the
signe
and
thinge
signified
:
I
thinke
it
scarte
worthy
to
be
spoken
of
.
But
yet
cō●id●ring
that
it
hath
ben
a
commune
errour
,
and
certayne
men
of
godly
zeale
and
knowledge
haue
gone
aboute
to
defende
it
:
I
wil
somewhat
laye
in
i●
,
to
the
con●entacion
of
the
consciences
of
the
weake
.
The
signe
and
the
thinge
signified
,
are
as
the
father
and
the
sonne
,
or
the
mai●ter
&
the
●eruaunt
are
.
That
is
to
laye
contrary
,
after
●uch
sorte
that
the
one
can
by
no
meanes
be
th
.
same
that
the
other
is
,
in
one
and
the
same
respect
.
As
the
mayster
,
in
the
respecte
of
the
seruante
,
by
whome
he
b●areth
the
name
of
a
maister
,
can
not
be
truelye
called
a
seruaunte
,
nor
contrariwise
:
right
to
the
signe
of
any
thinge
can
not
(
in
the
respecte
o●
the
thinge
)
be
a
thinge
〈◊〉
,
Wherfore
I
conclude
,
that
the
breade
being
y
●
●ign
o●
the
natural
bodi
of
christ
:
cannot
be
y●
sai●
natural
&
real
bodie
.
I
am
not
ignoraunt
what
fond
cauillacions
som
men
vse
about
this
matti●●
,
referringe
the
signe
to
the
accidentes
of
breade
and
the
thinge
signified
to
the
sustaunce
of
the
breade
turned
into
Christes
bodie
.
But
to
make
accidē●es
the
signes
of
substaunces
,
when
they
be
not
visible
nor
otherwise
sensible
,
and
a
signe
muste
necessarily
be
sensible
:
I
thinke
it
not
worth
the
speak●inge
of
.
Some
hau●
gone
about
●o
proue
by
a
similitude
,
that
one
thy●ge
myght
b●
both
●igne
and
the
thyng
signified
also
.
The
breade
(
saye
they
that
the
baker
setteth
forth
for
a
sygne
,
is
〈◊〉
b●ead
and
yet
signifieth
vnto
vs
that
there
is
bread●
to
sell
,
so
that
that
breade
beinge
the
signe
of
breade
:
is
boeth
the
signe
and
thinge
signified
.
This
reasone
is
apparant
,
and
hath
some
similitude
of
the
truth
,
But
if
a
man
weygh
it
well
,
he
shall
perceyue
that
the
breade
whiche
standeth
in
the
windowe
for
a
sygne
of
breade
within
to
be
solde
:
is
not
that
bread
which
is
wythin
to
be
solde
.
And
otherwyse
is
it
not
a
signe
.
For
as
it
standeth
in
the
windome
to
be
sold●it
is
bread
to
be
sold
,
&
not
the
signe
of
bred
to
be
sold.
And
wher
you
charge
vs
with
incredulitie
of
the
Iewes
:
we
charge
you
with
no
lesse
For
as
they
could
not
beleue
that
Christs
fleshe
myght
be
eaten
by
fayeth
:
so
can
not
you
but
loke
to
haue
him
grossely
and
(
euen
as
thei
dyd
)
that
he
coulde
no
other
wise
perfourme
his
words
,
than
if
he
should
conueigh
his
body
into
such
creatures
as
men
do
vse
to
fede
vpon
.
But
we
beleue
,
and
are
by
our
fayeth
assured
,
that
he
is
able
and
hath
geuen
vs
his
fleshe
to
eate
bi
fayth
accordinge
to
the
fathfull
wordes
of
Augustine
Beleue
and
thou
hast
eaten
.
And
so
eatyng
hym
we
shal
neuer
dye
,
Wheras
you
fleshemongers
y●
do
daielie
(
as
you
thinke
)
deuour
him
fleshe
bloude
&
bones
,
are
not
like
●o
escape
the
death
euerlastinge
(
vnlesse
ye
repent
)
because
ye
haue
handled
the
most
worthi
sacraments
of
the
bodi
&
bloud
of
Christ
so
vnworthilie
.
Is
makeing
it
a
sacrifice
for
the
quick
&
dead
for
all
diseases
of
men
and
beastes
,
for
al
pla●es
the
(
euident
tokens
and
sygnes
of
goddes
iust
wrath
towardes
vs
)
Yea
makeinge
it
vtterly
a
mattier
of
marchandise
,
togather
mony
together
and
the
ministracion
therof
a
kind
of
occupacion
and
worke
for
moneye
to
mayntayne
Idel
bellies
,
that
nether
can
nor
will
learne
to
be
profitable
to
the
publike
weale
.
¶
The
ballad
.
Thou
hast
the
word
,
wherwyth
god
wrought
Man
beast
fish
burd
,
And
all
of
nought
Canst
thou
good
bloud
,
Therwith
makeought
That
vnmade
is
.
The
answere
.
We
haue
the
same
word
I
do
playne
confesse
And
for
al
your
gay
talke
so
do
not
ye
The
word
whiche
as
saint
Iohn
doth
expresse
Was
the
second
person
in
trinitie
Without
whom
ther
was
nothing
mad
saith
he
By
no
wordes
writen
it
was
that
he
ment
But
by
his
sonne
,
one
with
him
in
deitie
Which
is
with
vs
nowe
in
the
sacrament
Yet
happly
here
ye
will
to
me
obiect
And
wil
aske
me
if
Moyses
did
not
write
The
veri
wordes
which
by
god
toke
effect
In
createinge
of
man
as
he
did
resite
Yesse
say
I
,
wel
then
say
you
gone
is
quite
Al
your
hole
matter
which
ye
do
defend
Excepte
that
your
priestes
wil
stoutly
stande
byte
That
they
by
the
word
can
worke
to
the
same
end
Wel
hit
forsoth
and
spoken
lyke
a
clarke
Ye
make
as
though
ye
walke
in
the
light
But
like
one
through
blind
ye
walke
in
the
dark
For
whom
that
in
scripture
hath
any
syght
Maye
sone
se
that
ye
take
not
scripture
righte
God
made
al
this
world
we
se
of
nothing
Doth
it
folowe
that
man
can
not
by
gods
myght
turn
thinges
from
ther
nature
,
god
being
wiling
Now
what
gods
wil
is
in
the
Sacrament
I
haue
tolde
you
before
by
his
wordes
playne
In
the
which
the
priest
is
but
an
instrument
For
the
wordes
that
christ
spake
he
spakes
againe
As
christ
him self
bad
,
which
was
not
in
vaine
For
after
the
wordes
our
Lord
by
hys
power
Creates
nothyng
newe
there
that
is
cer●ayne
But
brynge
ther
the
presence
of
oure
〈◊〉
.
☞
The
c●nfutacion
Here
you
would
seme
to
se
far
in
a
milstone
You
haue
espied
(
you
saye
)
that
thoughe
we
talke
neuer
so
●eolilie
,
we
do
not
confesse
(
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
whom
we
haue
not
because
we
beleue
him
to
be
in
heauen
.
But
you
haue
him
you
saye
in
the
sacrament
,
And
then
you
vse
a
figure
of
Rhe●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
matti●r
quit
gone
,
excepte
your
priestes
can
helpe
and
stande
stoutly
by
it
.
Wel
hi●
saye
you
than
and
lyke
●
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
o●
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
▪
his
worde
to
be
all
one
.
For
you
saye
the
worde
wherewith
God
made
the
worlde
,
is
the
seconde
persone
●n
trinitie
.
And
〈…〉
you
thrust
him
in
to
the
sacrament
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
●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
exem●ple
〈◊〉
vnto
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
second
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
substaunce
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
th●rfore
▪
that
man
can
not
by
Gods
might
turne
thynges
from
theyr
nature
God
beinge
willinge
they
shoulde
●o
do
.
In
this
piece
you
vtter
your
owne
ignoraunce
&
lacke
of
lea●●●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
conclud
so
fōdli
.
The
author
endeuoureth
nought
else
but
to
disproue
this
argument●
,
We
haue
the
worde
wher
with
god
made
al
the
thinges
of
naught
,
why
should
we
not
then
do
the
same
by
pronounceing
those
wordes
?
And
you
cleane
contrariwise
inueigh
agaynste
him
as
thoughe
he
had
fourmed
his
argument
in
thys
wyse
.
We
haue
the
worde
wher●
wyth
god
made
all
worlde
,
●rgo
man
can
not
by
gods
might
alter
thinges
out
of
theyr
nature
.
Thus
you
procede
in
your
blyndnes
&
after
your
notes
set
in
the
mergent
to
confirm
your
saying
,
you
sai
you
haue
tolde
vs
before
by
the
plaine
wordes
of
Christ
▪
For
the
priest
you
saye
is
but
a
minister
&
like
a
parr●t
speaketh
Christes
wordes
agayne
,
euen
as
christ
him self
bad
(
sai
you
)
but
ther
,
with
your
leaue
you
lie
,
I
can
nolenger
forbeare
you
when
you
bely
my
maister
.
For
he
neuer
bad
any
priest
or
Apostle
to
speake
those
wordes
agayn
,
No
if
he
had
biden
them
speake
them
againe
:
he
would
not
haue
bydden
them
(
as
the
cauteles
of
your
Masse
do
teach
)
breath
them
out
with
one
breath
without
any
pauseing
or
stop
,
as
thoughe
the
pronounceinge
of
the
wordes
might
make
or
ma●
But
he
●ad
,
saie
you
,
and
that
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
with
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
that
after
the
wordes
spoken
ou●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
reason●s
,
tyll
you
haue
answered
this
confutation
accordeing
to
your
bragges
.
☞
The
ballad
Yf
with
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
Then
had
ye
some
cause
your
time
thus
to
spend
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
accompte
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
contend
by
reasone
to
kepe
fayth
at
a
baye
charg
〈◊〉
men
wyth
that
they
do
not
defende
(
with
that
you
can
not
defend
,
you
shoulde
haue
said
)
but
if
we
sayde
(
saye
you
)
that
the
making
did
depend
either
vpon
the
priest
or
of
God
,
which
we
denie
(
whome
we
denie
,
you
shoulde
haue
sayede
)
then
had
we
some
cause
thus
to
spende
our
time
.
But
for
as
muche
as
you
neither
beleue
,
that
it
dependeth
of
the
priest
nor
of
God
but
of
the
diuel
as
it
semeth
for
one
of
them
must
(
bear
the
stroke
in
the
mattier
)
you
can
saye
no
more
but
so
it
is
,
Christ
is
there
,
How
it
is
w●
can
not
tell
,
nor
are
desirouse
to
knowe
.
Yet
yernestly
you
exhort
vs
to
leaue
that
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
●ime
.
You
haue
saied
before
,
that
the
priest
as
a
minister
pronounceth
the
wordes
,
&
god
doth
his
creature
transmut
,
And
now
ye
deni
it
.
It
depend●th
you
say
of
neither
of
them
.
Yea
you
conclude
before
that
our
Lordes
dodie
is
ther
fleshe
and
fell
,
and
in
an
other
place
you
say
bodie
and
soule
&
bisides
y●
god
and
man
:
but
here
you
say
he
is
there
,
but
how
,
you
seke
not
to
spie
.
But
I
coniecte
yet
an
other
meaneinge
in
your
wordes
(
though
in
dede
they
sowne
no
lesse
than
I
haue
saied
)
you
wil
say
perchaunce
,
that
in
your
saying
that
you
seke
not
to
espie
how
he
is
ther
,
you
meane
that
you
seke
not
to
know
whether
he
bee
ther
passible
or
impassible
,
mortal
or
immortal
whether
he
be
ther
in
such
sort
that
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
▪
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
an●
corruptynge
:
what
answer
would
you
make
?
You
will
not
go
from
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
substaunce
of
Christe
God
&
man
.
Is
ther
none
other
su●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
●aith
:
euen
so
I
exhorte
you
to
seke
for
that
you
haue
not
,
that
is
the
true
understanding
of
Christes
sacramentes
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
an●e
other
place
then
heauen
,
tyl
he
com
to
iudge
the
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●
prophete●
sa●
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
the
world
lasts
shal
not
be
finished
That
lambe
was
him self
which
he
ordained
To
be
offred
dayly
in
remembraunce
Of
his
bitter
death
and
paynfull
sustraunce
Note
here
I
praye
you
▪
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
them
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
ceas●
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
l●ng
(
sayeth
christe
)
to
eate
the
pascal
with
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
▪
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
long
)
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
the
cup
,
bleste
it
the
same
way●
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
the
same
words
that
he
ther
spake
Wh●n
he
the
bread
into
his
hand
did
take
Which
wordes
were
the
words
of
cōs●cration
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
them
,
if
y●
when
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
,
signi●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
say●
He
brought
forth
to
Abraham
in
the
waye
Bread
&
wine
,
In
which
acte
scriptture
doeth
thim
call
The
priest
of
the
most
hie
god
eternal
Christ
likewise
gaue
the
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
the
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
M●lchesedech
,
note
here
that
he
cam
Forth
with
breade
and
wyne
to
mere
Abraham
G●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
sa●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
●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
the
last
,
which
died
on
the
cro●●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
.
☞
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
lambe
that
was
preordinated
to
take
away
the
synnes
of
the
world
:
that
from
thence
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
than
himself
?
No
signe
or
remembraunce
of
a
thynge
,
can
be
so
good
as
the
thing
it self
,
more
then
the
goodnes
of
the
shadowe
can
be
equal
of
value
with
the
body
.
If
Christ
therfore
daily
offred
vp
,
be
the
remembraunce
of
his
bitter
death
:
then
is
his
bitter
death
better
then
he
himself
.
And
yet
you
haue
not
all
done
with
Christes
longyng
.
One
thyng
you
say
,
you
woulde
haue
noted
by
the
way
.
And
that
is
that
Christ
longed
to
eate
the
passeouer
with
his
disciples
,
not
onelye
to
fulfil
the
lawe
,
but
also
to
shew
them
more
of
hys
wyl
,
which
was
,
that
he
would
geue
them
a
perfect
pledge
of
eternall
lyfe
,
according
to
his
promise
made
to
them
before
(
as
is
mencioned
you
say
in
the.
vi
.
of
Ihon
)
geuynge
his
fleshe
to
be
communicate
,
that
they
myght
therby
be
incorporate
in
hym
and
he
in
them
.
And
then
you
ioyne
hereunto
,
his
thrustyng
on
the
crosse
.
And
vpon
this
longyng
and
thurstyng
,
well
and
clarkely
you
gather
the
greate
desire
that
Christ
had
to
ful●yl
his
promyse
that
he
made
when
he
said
The
bread
that
I
shall
geue
is
my
fleshe
.
☞
Men
of
learnynge
and
iudgemente
in
the
scriptures
,
may
easely
perceiue
your
ignoraunce
in
this
matter
.
I
wil
not
therfore
go
aboute
to
open
it
to
them
.
But
for
their
sakes
that
be
not
yet
fully
grounded
in
the
true
vnderstandynge
hereof
,
I
wyl
take
somwhat
more
paynes
in
the
openyng
of
this
ignoraunce
of
yours
,
nowithstandyng
that
I
haue
spoken
somwhat
largely
of
the
mattier
in
the
confutation
of
the
former
parte
of
your
answere
,
wher
you
claymed
thys
,
promyse
of
Christ
as
you
do
here
.
☞
Marke
therfore
good
christian
brothers
,
to
you
I
speake
that
ar
not
yet
so
fully
instructed
in
Christ
,
but
that
you
sauour
somwhat
of
the
Phariseis
leuen
,
&
yet
would
gladly
be
deliuered
from
the
blyndnes
of
errour
,
marke
I
●ay
how
far
wide
this
man
is
from
the
true
meaning
of
Christ
in
this
place
.
He
hath
non
other
occasion
at
al
,
to
appl●e
this
piece
of
scripture
to
his
purpose
:
but
only
for
that
ther
is
bread
men●ioned
.
It
fareth
by
hym
euen
as
it
doth
by
the
patrons
&
defendours
of
Purgatorie
.
For
whersoeuer
he
findeth
bread
named
in
the
scripture
,
ther
he
laith
a
straw
,
as
a
marke
to
〈◊〉
his
commune
places
by
:
euen
as
thei
did
when
th●i
found
ani
mencion
of
fire
.
Ihon
Frith
hath
opened
their
folly
at
large
in
his
dispu●ation
vpon
Purgatori
Would
God
I
were
able
to
do
hal●e
so
muche
in
this
matter
▪
But
take
it
in
good
parte
(
deare
brethren
)
that
I
shal
writ
.
And
if
you
shal
find
it
consonant
&
agreable
to
the
scriptures
:
then
embrace
it
,
and
geue
God
the
thankes
,
otherwise
,
hold
it
accur●ed
,
and
do
not
once
open
your
eies
vpon
it
.
For
the
mo
that
should
embrace
my
doctrin
being
vngodl●
:
the
greater
should
my
dam
nation
be
.
But
being
assertained
by
the
spirit
of
truth
,
that
I
teach
nothing
but
that
I
fynde
in
the
boke
of
truth
:
I
am
bold
to
byd
you
mark
and
learne
the
true
vnderstandynge
of
these
wordes
of
our
sauiour
Christ
:
The
bread
that
I
shal
geue
,
is
my
flesh
.
¶
Our
sauiour
Christ
,
perceiuing
that
the
fleshlye
minded
Iewes
,
●oloed
him
more
for
that
thei
had
eaten
the
loues
which
he
had
multipli●d
,
then
for
the
miracle
or
wonder
that
he
had
wrought
:
●oke
occasion
at
●he
questian
which
thei
asked
him
saiyng
,
Rabbi
or
Mayster
,
when
cammest
thou
hyther
?
as
who
shoulde
saye
we
haue
sought
and
layd
wayt
to
knowe
howe
and
whan
thou
shouldest
passe
the
sea
,
but
we
coulde
not
perceyue
any
ship
prepared
for
thy
passage
.
Hast
thou
therefore
conueighed
thy selfe
ouer
by
miracle
as
thou
diddest
multiplie
the
fiue
loues
?
He
toke
occacion
I
sai
here
a●
,
to
declare
vnto
them
that
all
hys
wordes
and
dedes
are
to
be
loked
on
with
the
spiritual
●ie
and
not
with
the
carnall
.
And
euen
at
the
firste
he
sayeth
vnto
them
.
Ye
folowe
me
not
because
you
haue
sene
the
wonders
.
But
because
you
haue
eaten
of
the
breads
and
are
satisfied
.
As
who
shoulde
say
you
pretende
a
wonderous
desire
to
se
the
wonders
that
I
work
▪
as
men
that
woulde
therby
be
allured
to
embrace
and
folowe
my
doctrine
:
but
youre
intente
is
none
other
but
to
be
fed
at
my
hande
and
so
to
lyue
Idlely
without
labour
and
trauaile
more
then
to
wander
vp
and
downe
after
me
.
But
I
shall
tel
you
what
you
shall
do
if
you
wil
folowe
me
.
Worke
for
the
meate
that
perisheth
not
,
but
that
remayneth
into
lyfe
euerlastinge
which
meate
the
sonne
of
man
shall
geue
you
.
For
this
is
the
meat
that
god
the
father
hath
appoynted
.
Then
sayed
they
.
What
maye
we
do
to
worke
the
workes
of
god
?
He
answered
vnto
them
in
this
wise
.
This
is
▪
the
worke
of
God
that
you
beleue
in
him
whome
he
hath
sente
.
Then
brake
they
out
in
theyr
owne
likenes
,
and
agaynste
theyr
wylles
,
vttered
theyr
faulse
dissimilacion
,
sayeinge
.
What
myracle
workest
thou
therefore
,
that
we
maye
se
it
,
and
beleuethe
?
What
workes
doste
thou
?
Our
fathers
eate
Manna
in
the
wildernes
,
as
it
is
written
.
He
gaue
them
bread
from
heauen
to
eate
.
But
our
sauioure
sayd
vnto
them
.
Moises
gaue
you
not
〈…〉
or
verie
bread
in
dede
from
heauen
.
For
that
is
the
true
bread
that
descended
from
heauen
,
&
geueth
life
to
the
worlde
Then
sayde
they
,
Lorde
geue
vs
this
bread
alwayes
.
These
mens
mynd
was
altogether
vpon
materiall
breade
.
Let
vs
neuer
lacke
this
bread
,
say
they
.
Well
Christ
maketh
them
answere
.
I
am
the
bread
of
lyfe
,
sayeth
he
,
who
so
commeth
vnto
me
shall
not
honger
,
and
he
that
beleueth
in
me
,
shall
neuer
thurste
.
But
I
haue
told
you
,
that
you
haue
both
sene
me
,
and
not
beleued
.
Here
may
you
learn
to
eat
the
bread
that
Christ
speaketh
of
.
It
nedeth
you
not
to
prepare
tooeth
and
throte
,
nother
bealye
nor
stomake
,
but
beleue
&
you
shall
not
●onger
nor
thurst
.
You
shall
haue
plentie
of
his
heauenvly
foode
.
He
that
commeth
to
me
sayth
Christ
&
he
that
beleueth
in
me
.
To
come
vnto
Christ
and
to
beleue
in
Christ
,
is
all
one
thinge
,
as
appeareth
by
the
wordes
folowing
.
Euerie
thing
that
my
father
geueth
me
shall
come
vnto
me
,
and
I
will
not
caste
him
out
that
cometh
vnto
me
.
For
I
descended
frome
heauen
,
not
to
do
my
wil
,
but
his
will
that
sent
me
.
And
thys
is
the
wil
of
mi
father
that
sent
me
:
that
I
should
not
lose
ani
thinge
that
he
gaue
me
,
but
that
I
should
●ayse
it
again
in
the
last
day
.
Yea
,
this
is
the
wyl
of
my
father
the
sente
me
:
that
euery
one
that
seeth
the
son
and
beleueth
in
him
,
should
haue
life
euerlasting
,
&
I
wil
raise
him
at
the
last
day
He
that
seeth
the
son
and
beleueth
in
him
.
To
see
and
to
beleue
,
to
eate
and
come
to
Christe
is
all
one
thyng
.
The
Iewes
therfore
murmured
at
his
wordes
in
that
he
sayed
.
I
am
the
liuinge
breade
that
descended
frome
heauen
and
they
sayde
.
Is
not
this
the
sonne
of
Ioseph
whose
father
and
mother
we
knowe
.
How
sayth
he
than
that
he
descended
from
heauen
?
Behold
these
carnal
Iewes
,
how
grossely
the●
applied
al
thing●s
to
the
flesh
.
They
were
altogether
flesh
,
&
could
perceiue
no●hing
of
the
spirite
.
Christ
endeuoured
to
teach
them
the
misteri
of
his
incarnacion
,
who
being
the
fourme
of
God
thought
it
nor
obbri
to
humble
him selfe
into
the
fourme
of
a
seruaunt
,
&
they
would
nedes
vnderstande
his
wordes
to
bespoken
of
the
bodie
whi●h
thei
knew
to
be
borne
of
Marie
the
carpē●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
●im
and
I
shall
rayse
him
in
the
last
day
.
It
is
written
in
the
Prophete
.
All
shal
be
taughte
of
god
.
Euer●e
one
that
hath
hearde
of
the
father
and
hath
learned
:
cometh
vnto
me
.
Not
that
any
man
hath
sene
the
father
,
saue
only
he
that
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
man
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
spoken
before
of
the
eating
,
comming
&
seing
,
&
al
that
he
speaketh
afterward
,
is
conteined
in
those
few
word●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
that
came
from
heauen
,
that
if
any
man
shal
eate
of
it
,
he
shal
not
die
.
I
am
the
liueing
bread
,
which
came
from
heauen
.
If
any
man
eate
of
this
bread
he
shall
liue
for
euer
.
And
the
breade
that
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
)
that
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
so●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
the
Iewes
did
saiyng
,
how
can
this
man
geue
vs
his
flesh
to
eat
:
You
wyl
beleue
(
you
say
)
that
it
was
a
thynge
very
easy
to
do
.
And
then
you
reproue
the
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
●ā
this
man
g●ue
vs
his
flesh
to
eat
?
Thei
doubted
not
how
he
should
geue
them
his
fleshe
in
the
fourm
of
bread
:
for
thei
knew
,
that
after
the
phrase
of
the
Hebrue
tong
,
he
ment
by
bread
food
.
As
thoughe
he
shoulde
haue
sayde
.
Youre
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
mor●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
:
euen
so
he
that
eateth
me
,
liueth
through
me
▪
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
through●
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
●ate
●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
●ateth
this
bread
and
drinketh
this
cup
vnworthily
eateth
&
drinketh
his
owne
iudgement
.
Howe
chaunced
it
that
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
sacrament
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
then
how
could
the
thefe
that
was
crucified
with
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
sacrament
.
Thus
maye
you
se
(
deare
bretherne
)
howe
〈◊〉
these
men
are
from
the
spirite
,
and
yet
they
woulde
seme
so
spiritual
that
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
f●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
,
the
flesh
profiteth
nothing
.
Nowe
frinde
Hoggherd
.
I
thinke
you
be
ashamed
of
your
misreporting
of
this
piece
of
scripture
,
or
if
you
be
pas●e
shame
:
yet
I
truste
the
godlie
minded
do
so
plainelie
perceiue
your
slender
iudgemente
herein
that
they
wyll
g●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
man
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
.
Wh●ch●
for
your
synnes
shal
be
broken
.
Then
(
subtyle
,
ly
)
you
aske
thys
question
.
What
bodie
(
saye
you
)
was
it
that
was
broken
for
our
trespas
?
And
then
you
phantasie
wyth
your selfe
,
that
we
wyll
not
saye
a
fantasticall
bodie
,
but
euen
the
same
bodye
that
was
borne
of
the
virgyne
Marie
.
It
semeth
by
your
wordes
that
you
thinke
the
Apostels
to
be
of
your
opinion
concerneing
the
pluralitie
of
Christes
bodies
.
To
shewe
them
you
saye
,
what
bodie
it
was
that
he
mente
:
he
sayed
,
the
bodie
which
for
oure
synnes
was
broken
.
And
stil
thinkeing
euerie
man
to
be
of
your
owne
opinion
,
you
aske
vs
the
same
questian
.
Wherunto
we
answere
euen
as
you
coniecte
,
no
signe
of
a
bodie
,
but
the
selfe
same
bodi
that
was
borne
of
the
virgine
Marie
.
Uoide
this
if
you
may
,
saye
you
.
Alas
pore
fole
,
whie
triumphest
thou
before
the
victorie
?
Thou
thinkest
that
al
is
ouerthrowne
with
this
one
weake
argument
.
Which
in
veridede
is
none
argument
but
a
mere
cauillacion
,
as
shall
moste
plainely
appeare
to
as●
many
as
knowe
how
to
fourme
an
argument
.
Your
argument
(
or
rather
cauillacion
)
is
fourmed
in
this
wyse
.
Thys
is
my
bodye
which
shal
be
broken
for
you
,
but
the
bodie
that
shal
be
broken
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
the
vniuersitie
to
teach
you
to
vnderstand
your
erroure
in
this
argumente
.
For
I
perceiue
you
haue
perswaded
your selfe
that
euerie
thinge
that
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
hand
or
rather
haueing
deliuered
breade
vnto
other
to
saie
this
is
my
bodie
which
shal
be
broken
for
you
Is
it
not
as
like
that
he
should
by
the
proposicion
,
meane
that
the
bread
is
his
bodie
in
significacion
,
as
in
substaunce
.
Yesse
verely
,
&
more
lyke
,
considering
the
partie
that
spake
the
wordes
,
and
the
cause
whie
that
natural
bodie
of
his
was
conceiued
&
borne
of
the
virgine
Mar●e
:
&
againe
the
heares
to
whom
the
wordes
were
spoken
&
the
bread
deliuered
.
For
ther
be
in
the
bread
two
thinges
whiche
do
plainelie
declare
these
〈…〉
by
that
the
bread
is
the
principanl
fode
of
the
bodie
yea
&
in
the
language
that
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
bo●i
when
it
,
is
made
.
And
therby
is
wel
declared
the
vnitie
of
al
faithful
beleuers
in
Christ
,
who
being
manie
in
numbre
,
are
in
fayth
but
one
mistical
bodye
of
Christe
.
Lo
here
is
your
maior
proposicion
,
Aske
your
counsalours
how
your
conclusion
foloweth
herupon
,
I
praie
you
,
&
then
tel
me
more
of
your
mind
.
I
will
spend
no
more
time
with
you
nowe
about
this
argumente
,
because
I
thynke
you
may
say
by
the
termes
of
the
arte
,
as
a
certayne
priste
in
the
citie
of
London
saied
by
thys
terme
transubstanciacion
,
I
could
neuer
knowe
(
quoth
he
)
what
this
word
trāsubstācion
should
meane
.
Wel
you
labour
to
proue
by
the
same
argument
,
that
the
wine
is
the
natural
bloud
of
christe
and
then
you
descant
vpon
Christes
(
this
)
when
he
sayed
,
Do
thys
in
the
membraunce
of
me
.
What
this
was
it
that
he
bade
them
do
,
saie
you
,
was
it
not
to
bles
,
to
breake
,
to
geue
,
&
to
speake
the
same
wordes
that
he
spak●
?
No
fole
no.
But
by
those
visible
sygnes
bread
&
wyne
,
to
cal
to
remembraunce
the
heauenli
fedeing
of
th●ir
soules
and
the
inseparable
vnitie
of
them selues
by
faith
Neither
be
the
wordes
the
Christes
spake
,
the
wordes
of
consecracion
,
or
able
to
●ourne
the
substaunce
of
creatures
:
more
than
the
name
Pe●tus
which
Christ
gaue
vnto
Simon
,
was
able
to
turne
Simon
into
a
rockey
or
s●onye
nature
,
when
Christ
sayed
.
●ues
Petrus
et
Supper
h●nc
petram
et
cetera
.
The
wordes
therefore
art
the
wordes
of
Christ
,
but
to
cal
the
wordes
of
consecracion
,
is
a
mere
inuencion
of
men
,
As
for
your
note
in
the
magine
,
is
so
wel
applied
to
the
purpose
:
that
I
leaue
it
for
men
to
laugh
at
thinkinge
it
no
neede
to
confute
the
which
fighteth
with
it self
,
and
is
redie
to
●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
the
cup
,
you
say
,
intended
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
law●
with
the
figure
of
bloude
,
so
that
one
figure
was
the
fulfilling
of
an
other
.
Lord
god
,
wha●
beast
coulde
be
so
blind
as
you
shewe
your
sel●
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
fulfyl●
the
lawe●
Paule
sayeth
the
offerynge
of
hym●selfe
on
the
crosse
,
was
the
thing
that
was
pre-figured
and
you
saye
it
was
the
sacrament
.
I●
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
wryttin●
of
the
sacrifices
of
the
olde
lawe
euen
of
p●rpose
,
to
declare
the
meaneing
of
them
,
declareth
them
al
to
be
fulfiled
in
the
one
onely
offering
〈◊〉
of
Christ
on
the
crosse
.
Also
to
the
Corin.
intēdeing
to
declare
the
true
meaning
of
the
yerel●
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
figur●s
of
the
olde
lawe
▪
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
coniect
)
but
you
woulde
wyth
vs
confesse
that
as
Paul
teach●th
,
the
wyne
representeh
vnto
vs
the
wonderfull
vnion
of
all
the
faythful
beleuers
in
christ
that
they
beinge
infinite
meanie
in
numbre
,
are
●et
but
one
bodie
through
the
fayeth
in
Christ
Iesu
whiche
knitteth
theym
to gether
euen
as
●he
sin●es
doo
the
bodie
.
And
this
is
declared
(
sayth
Paule
)
by
that
the
wyne
is
made
of
ma●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
●ecause
it
is
red
or
lyquid
as
bloude
is
:
but
of
●he
inseperable
vnitie
of
Christes
misticall
mē●res
,
his
faythful
church
and
congregacion
of
●aythful
beleuers
,
We
se
also
that
it
is
the
fi●ure
of
Christs
bloudsheding
because
it
is
one
of
the
two
principal
kynds
of
fode
wherwyth
●ur
bodies
be
fed
,
For
therin
it
declareth
that
●he
belyefe
in
Christes
bloud
shed
for
our
sin●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
broken
&
his
bloud
shed
for
our
sinnes
These
things
only
(
I
say
)
are
taught
in
the
scrpture
.
For
who
so
lerneth
not
these
things
learneth
nothing
in
the
scripture
.
What
other
thing
doth
the
olde
lawe
than
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
that
Christe
did
also
forse
your
lyeynge
miracles
wherby
you
establishe
your
fleshly
presence
:
when
he
sayed
.
Beware
of
false
proph●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
,
lo●ther
is
Christe
.
Beleue
them
not
,
sayeth
he
.
Tha●
was
ment
of
the
pigrimages
,
say
you
,
but
when
they
were
vsed
you
denied
it
,
as
you
do
now
●
of
the
sacrament
.
So
loth
you
are
to
be
driue●
from
your
startynge
holes
.
Then
come
you
out
with
Melchisedech
.
God
a●●pointed
him
,
say
you
,
a
priest
&
a
kinge
,
euen
to
figure
this
same
o●fering
.
And
then
a
while
〈◊〉
bustle
blindly
about
this
kingdome
&
priesthod
so
long
til
you
fal●e
into
your
olde
flesh
again●
and
thus
you
say
.
Melchisedech
brought
forth
bread
&
wyne
vnto
Abraham
in
the
waye
&
in
〈◊〉
same
acte
scripture
,
you
say
,
calleth
him
y●
〈◊〉
of
the
high
god
eternal
.
Then
applieng
the
mat●tier
to
your
purpose
you
say
christ
did
likewis●
geue
the
fourme
of
bread
&
wyne
,
of
the
whic●
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
contrie
men
:
&
you
,
like
a
deuine
of
the
grosseste
,
sort
,
say
that
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
them
as
the
lye
,
but
I
am
ryght
sure
you
would
saye
,
if
you
were
demaunded
your
meaneing
,
y●
as
Melchisedech
offered
vp
●read
and
wine
in
sacrifice
:
so
did
christ
the
fourmes
of
bread
&
win
▪
For
you
say
a
little
before
the
sriptture
accompteth
Melchisedech
the
priest
of
the
highest
in
that
he
brought
fourth
bread
&
wyne
to
Habraham
.
And
in
so
saying
you
shoulde
amend
the
matter
wel
.
for
if
Melchisedech
wer
the
priest
of
the
highest
in
the
dede
them
was
Habraham
the
highest
god
for
he
offered
bread
&
wine
to
none
▪
other
but
Habraham
.
Then
do
you
for
se
an
obietion
&
preti●ie
ye
preuent
that
might
be
saied
against
you
.
And
in
soluteing
y●
,
as
you
thinke
,
you
say
that
in
bringinge
fourth
breade
&
wyne
vnto
Habraham
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
Melchsede●he
gaue
vnto
God
,
if
you
▪
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
the
hygh
GOD
by
whose
helpe
the
enemies
are
in
thy
handes
.
But
for
your
obiection
.
A
man
myght
aske
you●
you
saye
)
howe
this
dede
of
Melchisedeche
maye
be
thus
applied
,
s●inge
that
,
neyther
the
proyhet
nor
Paull●
maketh
any
mencion
of
breade
or
wine
,
where
Paul
noteth
them
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
:
Euen
in
that
he
was
wythout
begynny●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
that
because
Paul
maketh
no
mencion
of
bread
&
wyne
we
wil
say
that
he
denieth
Christes
pristehode
.
For
your
fleshely
understanding
wil
not
suffer
you
to
vnderstand
any
other
pristhod
〈◊〉
Christ
,
then
that
should
stand
in
the
offryng
of
materiall
sacrifice
,
as
breade
,
wine
,
fat
lambes
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
agree●●
with
the
scriptures
:
is
eas●●
to
be
sene
of
al
〈◊〉
that
are
spiritual
&
haue
the
spirit
of
God
dwelling
in
theym
.
As
for
your
pretie
note
that
you
●et
in
the
marge
:
I
leue
it
to
your selfe
,
as
a
def●niciō
of
your
owne
making
.
For
w●l
I
wot
it
is
not
to
be
found
in
any
writter
worthy
of
fai●●
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
sacramen●
is
mencioned
.
¶
The
Bal●ad
.
¶
For
Christ
hath
sayd
Thou
canst
not
shape
One
heare
of
thy
heade
,
whyte
ether
blacke
.
How
canst
thou
of
bread
,
Then
gods
sonne
make
whyche
in
heauen
is
.
¶
The
answer
.
Thys
sta●e
I
haue
answerd
playnly
before
For
styl
ye
be
harping
vpon
one
stryng
Therfore
to
thys
I
wyl
answere
no
more
But
pray
vnto
god
that
he
wyll
you
brynge
Out
of
your
errou●
,
but
thys
is
one
thynge
Except
ye
beleue
as
sayth
Esay
.
Ye
cannot
vnderstand
thys
hy●
mystery
.
☞
The
confutacion
This
sta●e
(
you
say
you
haue
answered
before
For
al
is
(
you
say
)
but
the
sowne
of
one
string
And
therefore
you
wyll
answere
no
more
.
And
then
ouercome
wyth
charitye
,
ye
,
brast
out
in
a
praier
and
wish
that
God
wil
bring
the
authour
out
of
his
erroure
,
not
much
vnlike
to
him
that
hauinge
a
beame
in
his
owne
e●e
:
goeth
aboute
to
pul
a
mote
out
of
his
brothers
eye
.
And
then
straight
way
ye
decla●e
a
shamful
errour
of
my
Lord
of
Winchesters
▪
whiche
you
vse
as
yours
owne
concernynge
the
vnderstandynge
of
this
place
of
Esay
,
except
thou
beleue
,
thou
canst
not
vnderstand
.
For
the
ryght
understanding
wherof
:
I
could
●emyt
you
to
the
Answere
that
Anthony
Gylbe
hath
made
to
my
Lordes
Deuelish
Dete●tion
in
the
C.x.
vii
.
leafe
of
the
same
.
But
because
you
should
put
no
lacke
in
thys
confutation
:
you
shall
haue
it
here
.
The
wordes
you
wrest
to
your
purpose
,
yea
you
falcify
the
texte
which
hath
.
If
you
wilnot
beleue
the
cause
is
that
you
are
instable
.
So
that
here
the
prophet
speaking
vnto
the
rulers
of
the
people
of
Israel
,
ꝓmisynge
the
deliueraunce
from
the
force
of
their
enimies
,
and
perceiuing
that
they
dyd
not
credyt
his
words
:
saith
,
If
you
wil
not
beleue
this
deliueraunce
from
your
enemies
:
the
cause
of
your
vnbeliefe
,
is
none
other
but
that
you
are
vnconstant
and
wil
not
be
faythful
.
This
is
the
interpretation
of
them
that
folowe
the
Hebrue
The
common
translacion
giueth
an
other
interpretation
,
and
that
is
this
.
If
you
peryshe
or
be
vanquished
of
your
enemies
:
knowe
that
your
vnbelefe
is
the
cause
therof
And
this
interpretation
〈◊〉
to
folowe
of
that
which
the
prophet
had
said
befor
,
confor●yng
kyng
Achaz
against
his
enemyes
,
who
had
conspired
againste
hym
.
Thus
saith
the
Lord
God
(
said
the
prophet
)
their
counsayl
shal
not
stand
,
their
purpose
shal
not
come
to
passe
.
And
after
few
wordes
he
addeth
Yf
you
wil
not
beleue
:
you
shal
not
endure
▪
As
who
shuld
sai
.
If
you
wil
not
beleue
this
mi
ꝓmes
:
I
wil
suffer
you
to
be
●o●ed
out
by
your
enimies
,
you
shalt
not
continue
though
you
escap
these
daungers
that
you
be
in
now
.
Take
it
which
way
you
wil
therfor
,
and
you
shal
not
make
it
for
your
purpose
,
vnlesse
you
wrest
it
to
farre
oute
of
tun●
(
as
you
doo
)
by
the
example
of
my
lorde
of
Winchester
.
But
nowe
for
that
you
say
that
you
haue
answered
this
staffe
before
▪
I
wold
gladly
knowe
where
.
I
remember
you
saye
that
neuer
man
taught
or
helde
it
,
and
yet
your
owne
Doctours
are
full
of
that
opinion
.
Which
you
shal
find
if
you
can
intreat
some
of
your
councelers
to
expound
vnto
you
a
pece
of
the
boke
called
Sermones
dis.
In
y●
.
Cxi
.
sermon
on
xiiii
.
●onday
after
Triniti
:
ar
these
pretie
wordes
,
cited
out
of
s.
Banard
,
as
you
call
him
.
O
veneranda
dignitas
sacerdotsi
,
quorum
manibus
,
tan●
in
vtero
virginis
filius
dei
incarnatur
.
That
is
to
your
lewd
understanding
.
Oh
the
dignite
of
prestes
,
worthi
to
be
had
in
reuerence
,
in
whose
handes
(
euen
as
in
the
v●rgins
womb
)
the
sonne
of
God
is
incarnate
.
And
alitle
before
is
said
.
Octauo
deus
honorauit
sacerdotes
in
hoc
quod
sacerdos
aliqualiter
similis
est
Marie
beatissime
virgini
.
Primo
,
sicut
beatissima
vir
go
Maria
concepit
per
quinque
verba
,
verum
corpus
christi
.
Luce.
i
Fiat
mihi
secundum
verbum
t●um
)
sic
sacerdos
conficit
per
quinque
verba
,
verum
corpus
.
&c
That
is
,
eig●ly
god
hath
exalted
priestes
in
that
the
priest
,
is
after
some
sort
lik
vnto
Mari
the
mooste
blessed
virgin
.
First
,
as
the
moost
blessed
virgin
Mary
dyd
by
.v.
wordes
,
conceiue
the
very
body
of
Christ
(
Luke
.
●
Be
it
vnto
me
accordyng
as
thou
hast
sayd
)
so
the
preist
doth
with
.v.
wordes
make
the
very
body
of
Christ
.
&c
What
should
I
reherse
any
more
of
this
blasphemous
geare
.
But
in
the
beginninge
of
the
same
sermon
in
the
first
dignitie
,
of
pristes
,
is
this
more
then
diuellish
affer●ion
grounded
vpon
the
first
of
Ieremy
.
Ego
constitui
te
hodie
super
gentes
et
regna
.
I
haue
ordained
the
aboue
●acions
and
kyngdomes
.
The
words
are
these
Unde
breuiter
,
deus
exaltauit
sacerdotes
super
omnes
homines
&
super
omnes
creaturas
.
Unde
quida●●
doctor
dici●
.
〈◊〉
conditione
estis
homines
,
dignitate
estis
super
omnes
homines
.
Then
doctor
.
Sacerdo●
al●ior
est
regibus
,
felicror
angelis
,
creator
sui
creatoris
.
That
is
in
english
Brieffely
therfore
God
hath
exalted
priestes
a
bon●
al
men
,
and
aboue
al
creatures
wherfore
a
certaine
docter
saith
.
If
so
be
that
ye
be
men
:
yet
are
ye
of
dignitie
aboue
al
men
.
And
the
same
docter
.
A
priest
is
hier
then
kinges
,
more
happy
then
angels
,
and
the
creatoure
of
his
creatoure
.
The
●okes
ar
to
be
had
wherin
is
more
therof
them
any
christian
eares
can
abide
.
¶
The
ballad
A
●etter
mynde
.
The
Lorde
graunt
the
That
thou
mayst
fynd
,
hys
verite
which
maketh
the
blind
,
In
soule
to
se
what
hys
w●ll
is
.
¶
The
Answere
.
I
pray
God
g●ue
●yght
to
tho●e
that
be
blind
Then
trust
I
to
se
your
conuersion
For
non●
is
t●er
blynder
that
I
can
fynd
Then
you
〈◊〉
in
youre
mad
opinion
All
o●her
peopl●
y●
can
crye
vpon
That
to
bel●ue
scripture
they
shuld
agre
And
none
farther
from
it
the●
you
your selfe
be
¶
The
confutation
.
The
words
of
your
,
praier
,
soune
wel
for
your self
.
What
the
meaning
is
,
ye
know
best
your self
.
If
god
graunt
sight
to
the
blind
(
you
say
)
you
trust
to
se
the
authours
conuersion
.
And
doubtlesse
so
shall
you
,
for
so
longe
as
you
be
so
blinde
as
you
be
:
It
is
not
possible
that
you
shuld
se
how
the
author
was
●ōuerted
from
your
grosse
opinion
though
you
mean
an
other
maner
of
conuersion
for
as
you
say
your self
,
,
ther
is
none
blinder
then
they
that
wil
not
se
,
And
here
you
say
you
can
finde
none
blynder
then
the
authour
is
in
his
opinion
,
whiche
you
call
mad
(
as
fooles
dooe
wisedome
)
vmbradynge
him
with
the
criyng
vpon
al
other
people
〈…〉
the
scripture
,
when
no
man
is
farther
from
it
they
he
is
himselfe
.
Thus
you
haue
sayd
,
but
such
as
haue
iudgement
in
●cripture
,
shal
easly
perceiue
by
both
your
writynges
,
how
falsely
you
bely
hym
.
¶
The
Ballad
.
God
graunt
the
,
the
▪
part
,
O
〈◊〉
Paule
to
playe
I
meane
to
conuert
,
From
the
Rom●she
way
And
with
a
meke
herte
,
Gods
truth
to
obaye
Who
graunt
the
this
.
The
answere
.
Your
praier
dependeth
of
a
godly
intent
Which
is
that
ye
woulde
haue
al
men
forsake
There
catholyke
fayth
in
the
Sacrament
And
your
errour
in
the
place
th●reof
to
take
But
nowe
for
your
par●
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
▪
gods
truth
.
But
as
for
one
,
nothyng
con●ented
with
the
thyng
that
he
wisheth
for
you
:
you
stomake
the
matter
,
and
deny
that
you
receiu●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
them
that
lust
to
se
:
for
throughout
the
whole
Bible
ther
is
not
so
much
as
one
word
of
that
popish
inuention
.
The
supper
of
the
Lord
,
we
haue
ther
mencioned
,
&
so
declared
,
that
comparyng
thys
toye
of
yours
therunto
:
we
mai
easely
perceiue
that
they
be
cleane
contrary
.
The
Lord
at
hys
last
supper
,
toke
bread
,
gaue
thankes
&
brake
it
Your
Apes
take
bread
&
blowe
vpon
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
them 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
rayn●
Bowe
and
at
sondry
rymes
sundry
coloures
.
Christe
made
no
fond
iestures
:
But
your
Mōkers
must
haue
crossyng
kissynge
,
beckynge
,
douckynge
,
turnynge
,
trippynge
,
with
manye
pretye
trickes
,
and
at
the
last
●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
praie●●
that
the
priestes
(
your
Godmakers
)
say
when
they
rauysh
them selues
to
masse
.
Pope
Damasus
ordeined
Confiteor
.
Pope
Gregory
cau●ed
Kyri●eleson
to
be
sayd
.ix.
tymes
together
,
Gregory
and
Gelasius
gathered
the
Col●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
standing
vp
at
the
Gospel
,
Eutichianus
the
Offertory
,
Gelacius
the
Preface
,
Sextus
the
Sanctus
,
Pope
Leo
the
.iii.
ordayned
the
Incense
.
Also
the
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
Innocen●ius
ordayned
the
Pax
▪
Sargius
,
the
Agnus
dei
The
first
Alexander
ordayned
that
the
bread
should
be
vnleuened
.
And
then
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
.
●ut
●o
put
the
weake
brothers
out
of
doubt
that
I
contemne
not
the
Lordes
supper
:
I
ꝓtest
,
that
among
the
thinges
&
ordinances
that
our
sauiour
christ
hath
left
with
vs
.
the
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
with
al
faithfulnes
,
tre●blyng
&
feare
of
the
lord
knowynge
that
if
we
beynge
the
membres
of
the
d●ust
,
shuld
enterprise
to
com
to
the
Lords
table
as
partakers
with
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
con●ience
,
I
reuerence
them
as
much
as
Gods
word
wylleth
them
to
be
reuerenced
)
but
that
which
I
haue
written
is
against
that
abuse
whych
the
Romysh
Ruffians
haue
set
vp
and
would
mayntayn
in
the
sted
therof
.
The
ballad
Lord
graunt
that
our
head
,
king
Edward
the
sixt
May
bury
that
dead
God
which
is
pi●te
And
get
in
his
stead
,
thy
supper
not
mixte
Wi●h
abuse
popishe
.
The
answere
Lord
graunt
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
the
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
●aketh
,
and
yet
agaynst
your
wyll
(
I
thynke
)
it
is
the
same
,
as
it
is
easie
to
be
sene
to
al
them
that
can
iudge
vpon
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
extinguish●
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
the●
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
plentious●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
truely●se
Nowe
thus
of
this
answere
I
make
an
ende
Prayenge
god
his
grea●e
●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
de●lare
▪
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
the
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
present
of
Christes
bodie
in
these
sacramentes
,
we
neuer
denied
,
kno●nge
that
as
manie
as
(
beinge
the
vnfayned
membres
of
Christe
)
do
wyth
sure
fayth
in
the
promyses
of
Christ
vse
these
sacramentes
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
that
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
that
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
Resurrection
a
litle
aboue
Holbourne
Conduite
.
☞
Cum
gratia
&
priuilegio
adimprimendum
sol●n
.
Notes, typically marginal, from the original text
Notes for div A19656-e1540
Notes for div A19656-e1960
Notes for div A19656-e5190
Notes for div A19656-e8420