The Confutation of the Misshapen Answer

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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 counsall) hath wrested to make for the transubstanciacion of the bread and wyne.

Compiled by Robert Crowley. Anno .1548.

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¶To the Reader

AFter I had perused this fonde answere (christian Reader) and perceiued howe greately the papistes gloried therin thinckeinge (yea and mak[i]ngletter dropped out theyr crakes) that no man should be able to confute it, or if any man shoulde take in hande to writewrite] writte 1548 agayne, he shoulde be aunswerede in lyke maner: I thought it my diutie (amongeste other my labours for the sitteynge forth of the trueth of the christian fayeth) to ouerthrowe thys theyr bullwarcke, that these proude philistians maye knowe that the Lord of hostes hath not lefte his churche so destitute of the good gyftes of the spirite, but that the verie little ones (of his armie) are able to driue them from al theyr holdes, and cause them to flee when theyr stouburne stomakes wyll not 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 dissemblinge hypocrites, which vnder the name catholike fayeth woulde stil mayntayne the Romishe ruffe See OED ruff, n. 6 ='pride', 'vainglory' and Kin[g]dome Kingdome] Kindome 1548 of Antichriste.

AMEN.

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¶The preface to the reader.

This is Hoggard's preface, quoted by Crowley

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 ernest be

In this hig[h]e point of our fayth highe] hige 1548

Which now, so many enmyes hath.

All thinges, sayeth Paull, that written be

Are written playne for our learnyng

Then syth in scripture thus we se

That Christe to vs was so louinge

Not onely death for vs sufferinge

But also left vs his flesh and bloude

Of bodye and soule to be the foode

Namely to suche as worthely

Receyue it with a fayeth perfete

That Christ is ther soule and bodye

Whom the Iewes slewe wyth greate despyte

Without which fayeth as I resyte

They do receyue it damnably

Not deserninge oure Lordes bodi[e]

Good reader muse not on this thynge

How by thy reason it shoulde be

For that in errour will the bringe

Yf thou by reason seeke to se

Howe God can worke this misterie

Canst thou vyle dust at thys ceason

Measure Gods worke by thy reason

Thou art man, but a creature

Wylt thou with thy maker contend

Howe he can worke at his pleasure

Aboue that, thou canst comprehend

He hath made the vnto suche ende

That thou by fayth, to him shoulde cleaue

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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 perfyte rate

Howe God doth worke, in this estate

Therfore agayne to the I saye

Thou oughtest 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 ... rest of prose text omitted

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This is Hoggard's preface, quoted by Crowley

OF late a new balad came to my hand

Compyled by a false christen man

As it is easye for to vnderstande

In that so madly he doth the thinge scan

Whiche he reproueth, but here-after whan

Ye do reade the answere it shal apeare

What deuilishe doctrine he hath written here

And because hys errour shalbe sene playn.

Eche staff of hys ryme I wyl answere so

That then he shall haue no cause to complayne

For all hys hole prosesse as it doeth go

I wyll wryt forth and not adde one worde mo

In th'answere wherof, he shall se euident

How wyckedlye hys tyme in it he hath spent

And nowe for hys matter to enter in

As after foloweth it doeth begin.

The confutacion.

You enter into your mattier ... rest of prose text omitted

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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.

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The answere

What this man doeth meane is here straunge to me

For if he be christened then dare I say

That that thinge which he maketh 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 blame hym not muche for his greate outcrye

The confutacion

Your answere declareth ... rest of prose text omitted

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¶The balad

I se 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.

Who-euer 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 fayeth doth defyne

Christe hole to be ther by hys power deuine

To whom the godhede is knit ther Ioyntlye

Whome we are bounde to honoure of dewtye

¶The confutacion

Here you wyll hange your-selfe ... rest of prose text omitted

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The Ballad.

Wonderful syghtes,

I coulde declare

I loked in the pixte

Dome gods I sawe there pixte: =pyx; dome: =dumb

Made of the priests,

Which sinners are

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Liuinge amyse.

The answere

Wonderfull it is vnto a pagane

How a pure virgyn shoulde bring forth a child

But easye it is to a Christian man

Which hath this, how from his reasone exilde

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 wretch 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 merite

¶The Confutacion,

You go about to make the matter ... rest of prose text omitted

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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 fleshe is ther that for vs was broken

¶The confutation

Here you answere as though ... rest of prose text omitted

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¶The balad

Thou sayest by thy coninge

that thou makest him

Who hath made of nothyng

Both the and thi kyn

Heauen earth and al-thynge,

conteined ther-in

What lye is thys

The answere

A great lye surely of your owne makinge

Ye can do it well as here doth appere

It semyth that the diuil dyd kepe you waking

That so shamefull wil lye wythout fere

His seruaunte you are whose badge ye do bear

The whych is lyeng, and our Lorde doth saye

That the diuell is father to lyers alwaye

¶The confutacion.

Well answered and muche to the purpose ... rest of prose text omitted

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¶The Ballad.

Tho[u] wylt say with spede,

It is not our acte

The worde in this ded[e], dede] ded 1548

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 true iugement lacke

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 transmute

The confutacion.

You saye you wyll proue ... rest of prose text omitted

The Ballade.

What word hast thou noddy,

Wherwith Christ did make

Of bread his body,

As thou dost crake

Wyth all thy study,

An answere take

And tell me this.

The answere.

Without great studye th'answer 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 ... rest of prose text omitted

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¶The ballad.

Hoc est corpus

Meum, you bryng

Wher-wyth ye clocke vs, clocke: =cloak; or =cluck? see OED clock v2.

Under your wynge

But for your purpose,

It serueth nothynge

Who seyth not thys?

¶The answere.

Hoc est corpus meum fyrst Christe in brought

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And to all hys apostels gaue the power

As ministers to do, that him-selfe wrought

By the wordes spoken to them at that houre

Which wordes are stronger then castel or towr

And so shall enduer vnto the laste daye

When all gods enemies shal vanyshe awaye

The confutacion

Not much vnlyke is thys ... rest of prose text omitted

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¶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

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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

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He fulfilled his promise geuing than truely

To them his owne pure natural bodie

Secondly Christe on the crosse him-selfe gaue

In his one bodi as he walked here one: =own

And so suffred ther al man-kinde to saue

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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 ... rest of prose text omitted

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¶The ballad.

He is but a beast,

knowyng ryght nought

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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

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In sayeinge, thys is, dyd not truely tell

That, that he coulde do, but rather did lye

What beast 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

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What and if God wylde a thynge done to be

Aboue course of nature and yet god woulde

That man shoulde do it thoughe no word had he

But onely a deede as Moyses olde

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God bade him lay downe the rode he dyd hold

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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

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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 then no wordes, ye wil say I trow

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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 confutation

You answere euen as you ... rest of prose text omitted

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The ballad

If I say to the,

This is my head

It must so be,

Before I so sayde

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Or els with a lye,

I haue the fed

Understandest thou thys.

¶The answere

Ye for-soth syr, but nowe if ye should tel

Thys to a dome beast then durst I depose then] theen 1548

That he coulde skantly vndersta[n]de you well vnderstande] vnderstade 1548

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For he can nether iuge, head, eye, not 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

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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

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That christ pointed to his bodie natural

What scripture haue ye I would know gladli

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

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Mary, your example your parte trew to trye

Sayth if [c]hrist ment not so, he made a false lye christ] thrist 1548

The confutation

I can not a little maruaile ... rest of prose text omitted

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¶The ballad.

Wel then to say lo,

Thys is my body

Hath not made it so,

Thou seyst with smal studie

Wherfore shortely go,

Make other wordes redi

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These wyl do no seruice.

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The answere.

Here lo ye triumphe like a noble syer

As though ye had proued al that ye speak

Which is that our sauioure christe was a lier

When that he dyd say when he bread did breake

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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 ... rest of prose text omitted

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¶The ballade.

What if in scripture.

Were wrytten one lyne

Wherwith our sauiour,

Thy god and myne

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Into thys nature,

Dyd tourne bread and wine

Couldest thou do thys?

The answer

What if in scrip[t]ure ther be one lyne scripture] scripiure 1548

As ther is in-[d]ede whiche I before tel dede] bede 1548

To proue that our Lorde both thy god and myne

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Dyd consecrate hys body fleshe and fell

Agaynste them which chiefely ye do repel

Naye, amyte, say you that Christ did so do amyte: =admit

Coulde you mayster parsone do the same to

Ye for-soth syr, Christe dyd that for oure sake

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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 consecrate hys body when he was gone

Sayenge do thys, in my remembraunce

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Which to this day hath had continuance

Ye I graunte say you that the Lorde dyd saye

Do thys in mi commemoracion

Then is it no more that well se ye maye

But a remembraunce of christes passion

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[......................................]A line has dropped out in 1548

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 an onelye figure

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The rocke of stone out of which the Iewes saw

Water flowynge out, for them cl[ea]neletters broken and pure

Which stone figured christe as saith scripture

Then yf the sacrament be now no more

But a fygure onely, then these before

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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

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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

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Sayeng how can this felowe gyue to vs

Hys fleshe to eate, it doth seme, ye do thus

The confutacion

Yet once agayne you wyll not ... rest of prose text omitted

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¶The ballad.

Thou hast the word,

wherwyth god wrought

Man beast fish burd,

And all of nought

Canst thou good bloud,

Therwith make ought

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That vnmade is.

The answere.

This heading is lineated with the previous line of text

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

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Without whom ther was nothing mad saith he mad: =made

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

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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

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Excepte that your priestes wil stoutly stande byte byte: =by it?

That they by that 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

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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 wi[l]ling willing] wiling 1548

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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 sp[e]akes againe speakes] spakes 1548

As christ him-self bad, which was not in vaine

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For after the wordes our Lord by hys power

Creates noth[y]ng newe there that is certayne nothyng] nothpng 1548

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But brynge ther the presence of oure sauiour.

The confutacion

Here you would seme ... rest of prose text omitted

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The ballad

Yf with that scripture.

Thou canst not make

The least creature,

How wylt thou take

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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

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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

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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 ... rest of prose text omitted

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¶The ballad

Hauinge no word,

of consecracion

Wherof the Lord,

hath mad relacion

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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

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[Syth to no part therof ye wil agre]upper margin trimmed

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Which to your reasone is harde or obscure

But yet once a ####ab#### gayne to do you pleasure

Ye shall heare if Christ made no relacion

In scripture of the consecracion

Christ to his dis[c]iples these wordes dyd saye disciples] disiples 1548

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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 ####ab#### gre

Christe was the true lambe which the prophetes saw

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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[e] the world lasts shal not be finished while] whil 1548

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That lambe was him-self which he ordained

To be offred dayly in remembraunce

Of his bitter death and paynfull suffraunce

Note here I praye you one thinge by the waye

Christ sayd I long to eate with you this daye

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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

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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

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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 cease

For in his moste payne his loue did encrease

Remembring man-kind sayde, Sitio

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Not onely for drinke, but mans health also,

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Yt was that our Lorde dyd then so sore thruste thruste: =thirst

Se how this word [d]oth agre with the furste doth] both 1548

I long (sayeth christe) to eate the pascal with you

On the crosse, I thrust, in which I note nowe

320

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

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And at his maundy he fullfilled thys

Under forme of breade he dyd it ther giue

With spirit and lyfe wherby al such shoulde liue

As dyd receyue it by fayth worthily

On the crosse also he gaue his body

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To suffer painfully he was there erecte

[....................................]A line has dropped out in 1548

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 to me

335

The furst body and 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 [it] to his disciples and without stay it] ye 1548

Bad them take and eate this is my body

340

Then to shew them what body he ment, truely

He added these wordes to those he had spoken

Saieng, which for your sinnes shalbe broken

What body was broken for our trespas?

No signe of a body I thinke ye wyl saye

345

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 waye

As before saing: this is my bloud truely

Which shalbe shed for the synnes of many

350

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 ####ab#### voyde be able ye neuer shal

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Then christe bad them do this in his memorial

355

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

When he the bread into his hand did take

Which wordes were the words of consecration

360

And then bad that on the same facion

His apostles shuld do, nowe thus ye se

That the true wordes of consecrac[i]on be consecracion] consecracton 1548

In scripture, though you those wordes skan

To be but only th'enuencion of man

365

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 and sayed these wordes euidente

This is my bloud in the newe testament

370

Sygnifieng that the olde lawe was spent Sygnifieng] Syggnifieng 1548

With al the bloud of beastes which did figure

The bloud of Christ aboue al blo[u]ds most pure blouds] blods 1548

Now marke then, if that when christ did playn say

This is my blud, shuld meane none other way

375

But in figure only, what were it more

Then the figures of the olde law before

Not yet so much nether if ye marke wel

For in the olde lawe as I before tel

Uery bloud to figure, christes bloude truly

380

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

385

In the veritie and not in figure

Chefly in thys thyng ye wyl graunt I am sure

This holy sacrament god did fore ####ab#### se

A great comforte for all his people to be

For whych he ordeyned a priest and kyng

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390

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 christe also as recordeth writtinge christe] christes 1548

395

Melchesedech was a king and yet truly

No mencion is made of his progeny

Which doth signifie that christ was a kynge

His father vnknowe without beginning

Melchesedech was kinge as scripture sayth

400

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 ye: =yea

Melchesedech of Christ a figure is

405

In this pristhode, for as scripture doth saye

He brought forth to Abraham in the waye

Bread and wine, In which acte scripture doeth him call scripture] scriptture 1548

The priest of the most hie god eternal

Christ likewise gaue the formes of bread and wine

410

Of which Melch[e]sedech was but a signe Melchesedech] Melchsedech 1548

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

415

But doth Melche[se]dechs priesthod applye Melchesedechs] Melchedechs 1548

Unto christe when that he moste painfully

Dyd offer vp his fleshe and bloude most pure

Unto his father this is playne scripture

All this is true, I wyl it not denye.

420

Yet for my purpose agayne to replie

To Melchesedech, note here that he cam

Forth with breade and wyne to mete Abraham

Giuing thankes to God for his victori

Which to his pristhod perteined truly

425

Then that being his order howe can ye

D[e]nie christe of the same order to be Denie] Dinie 1548

sig: [E4v]

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

430

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

435

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

440

Unto his father with his woundes bloudye

Howe shoulde that be and 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

445

Remember his death by that sacrament.

Which death the breade and wyne dyd represent

That Melchesedech offred, here ye se

Howe both their priesthodes herein do agre

For Melchesedechs order dyd attend

450

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 ... rest of prose text omitted

sig: F5

¶The Ballad.

¶For Christ hath sayd

Thou canst not shape

One heare of thy heade,

whyte ether blacke.

455

How canst thou of bread,

Then gods sonne make

Whyche in heauen is.

¶The answer.

This heading is lineated with the previous line of text

Thys stafe I haue answerd playnly before

For styl ye be harping vpon one stryng

Therfore to thys I wyl answere no more

460

But pray vnto god that he wyll you brynge

Out of your errour, but thys is one thynge

Except ye beleue as sayth Esay.

Ye cannot vnderstand thys hye mystery

The confutacion

This stafe (you say ... rest of prose text omitted

sig: [F6v]

¶The ballad

A better mynde.

The Lorde graunt the

465

That thou mayst fynd,

hys verite

Which maketh the blind,

In soule to se

What hys wyll is.

¶The Answere.

I pray God gyue syght to those that be blind

Then trust I to se your conuersion

470

For none is ther blynder that I can fynd

Then you bee in youre mad opinion

All other people ye can crye vpon

That to beleue scripture they shuld agre

And none farther from it then you your-selfe be

¶The confutation.

The words of your, praier ... rest of prose text omitted

sig: [F7]

¶The Ballad.

This heading is lineated with the previous line of text

475

God graunt the, the part,

Of s. Paule to playe

I meane to conuert,

From the Romyshe way

And with a meke herte,

Gods truth to obaye

Who graunt the this.

¶The answere.

Your praier dependeth of a godly intent

480

Which is that ye woulde haue al men forsake

There catholyke fayth in the Sacrament

And your errour in the place thereof to take

But nowe for your part the better to make

Ye call the truth Romyshe as though that we

485

Had receiued it of the popyshe see

The confutacion

The authoure wysheth ... rest of prose text omitted

sig: [F8v]

The ballad

Lord graunt that our head,

king Edward the sixt

May bury that dead

God which is pixte

And get in his stead,

thy supper not mixte

With abuse popishe.

The answere

490

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

495

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

500

That his highnes shoulde do as ye haue tolde

A deed before god of gr[e]ate iniquitie greate] grate 1548

Which is that the dead god pixte he may bury

Ye show your-selfe a true subi[e]cte in this subiecte] subicte 1548

Which doth point your king to such an office.

The confutacion

Here you wolde seme ... rest of prose text omitted

sig: [G1]

¶The ballad

505

That we may espie

In that signe and token

Wyth spirituall eie,

Thy body broken

And thy bloud plentiously

Shed as is spoken

To bringe vs to blesse. blesse: =bliss

The answere

Who wold thinke, lo, but that thys man ment well

510

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

515

And here a signe and token he doth it cal

Takyng it for no more hymselfe doth wytnes

But the catholyke fayth perfect and true.

sig: [G1v]

Is, we must beleue that in the sacrament

Is not onely a sygne wher-in we must vewe

520

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 can not teach, therfore he must consent

Unto fayth, and then he shal it truely se

525

Nowe thus of this answere I make an ende

Prayenge god his grace to vs both to sende. grace] greace 1548

FINIS.

Quod myles Hogherde.

¶The confutacion

You haue no more to saye ... rest of prose text omitted

sig: [G2]

Imprinted 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 et priuilegio ad imprimendum sol[um]solum] sol[m]n 1548 .