The assault of the sacrament of the Altar containing aswell six several assaults made from time to time against the said blessed sacrament: as also the names & opinions of all the heretical captains of the same assaults: Written in the year of our Lord 1549. by miles Huggarde, and dedicated to the queens most excellent majesty, being then lady Marie: in which time (heresy then reigning) it could take no place. Now newly imprinted this present year. 1554.  
¶ Cum privilegio ad imprimendum solum.   

¶ To the reader.  

Seldom is seen matters of weight  
rudely in rhyme to be set out,  
Yet make I not this thing so sleight,  
Although in rhyme I go about,  
To make this work, the which no doubt,  
Much higher matter doth contain,  
Then ought in rhyme to be made plain.   

But Yet because saint Paul doth say,  
That God his gifts giveth diversly,  
The which each man ought here always,  
After his gift him to apply,  
Thereby other to edify,  
For each man shall when it is spent,  
Render account of his talon.   

Which thing when I consider well,  
Seing of men many a score,  
Which in God's gifts do far excel  
Many other which were before  
Their days, and yet never the more  
I see set forth, for the which I  
Do my slackness much less set by.   

For none is there that aught can do,  
That in such things can less than I.  
Therefore my count less shall come to,  
Then those that hath God's gifts more high,  
But yet the least I fear truly,  
Shall be more than they well may bear,  
Which doth make me my count to fear.   

The cause wherefore that I do make,  
This treatise small, only is this,  
Because men may example take,  
Of those which did stray far amiss,  
Assaulting faith, that most true is:  
The chief of whom as they shall see,  
Did not among themselves agree.   

Of which my simple enterprise,  
Pardon of all men I do crave,  
For my rude style my wit here tryse,  
Such wit such terms alway will have,  
Therefore if faults, ye do persceive,  
Do them correct as ye cause see,  
Just cause can no thing displease me.   
Finis.   


WHen Sagittary had dominion,  
The nights then being very long and cold  
I mused on the strange opinion,  
the which divers men did diversly hold  
Against our saviours own words plainly told  
Which troubled me so, that as it did chance,  
With the same study, I fell in a trance,   

Then with that I had a wonderful dream,  
In the which me thought Morpheus drew near  
And took me by the hand & with strength extreme  
He drew me forth, and bade me nothing fear,  
But go with him, and as we going were,  
Let not my coming quoth he the displease,  
For thou shalt find, it shall be for thine ease.   

I know that thou dost sore trouble thy mind  
With the fondness of men which thou dost see,  
Against Christ's words cavillation to find,  
The which in the scripture so plain written be,  
And how one with an other do not agree:  
Is not this thy trouble, I pray the tell true,  
It is truth quoth I, even as thou dost show,   

Well quoth he, I shall show the more anon,  
Then came we in to an hall long and wide,  
The like before I never looked upon,  
Most gorgeously hounge it was on each side,  
With noble stories which I will not hide,  
Wrought in fine arrase, with pure silk & gold,  
It ravishte my wit this hall to behold.   

Then did I look upon the left hand,  

●●od xxv and ●vii. 〈◊〉 ix. ●●od. xvi.  There saw I the Ark of God purely wrought  
Of fine gold as it orderly doth stand  
In the bible, which seeing I me be thought,  

〈…〉 of the 〈◊〉.  Of the stories there, which to my mind brought,  
What the Ark, and all the rest did signify,  
Which on the lift side of this hall did lie.   


e'en ●liii. ●he s●cond fi●●●e of Mel●●izedech.  First there I saw Melchizedech the King  
Meeting Abraham the great patriarch  
From slaughter of the. iiii. kings, for which thing  
He offered to God in a mystery dark,  
Bread & wine, the which thing as I did mark,  
A hand in the clouds wrote this him before:  
Thou art a priest it said for ever more.   


●sal. cx.  Then stood their king David ready with his pen,  
And wrote it in the spirit of prophecy,  
Pointing to that priest which should save all men,  
Saying thou art a priest eternally,  
After Melchizedeches' order truly:  
The which when I saw, I burned in desire,  
To see all the rest my heart was on fire.   


exod ●ii. ●he third fi●ure of th● pas●●al lamb.  There I saw how that the jews also  
Did eat the paschal lamb as God commanded,  
When he did save them from wicked Pharaoh,  
Which with all his army was there confounded  
In the read Sea, where he delivered,  
His people dry foot, to show his power great,  
In remembrance whereof, the lamb they did eat.   

next to this story I saw richly wrought,  
How that Manna from above did descend, 
Exod. xvi. The fourth figure of Manna.   
To feed those whom god out of thrall had brought  
Thus God his goodness to them did extend:  
King David stood by and this truly pend,  
prophesying thereby a mystery great,  
Saying, man the bread of Angels hath eat,   

A goodly table than saw I there spread,  
By the which the high priests stood honourably, 
Levi. xxiiii. The fifth figure of the ●hewe bread.   
And did set thereon the holy show bread,  
Of the which none might eat but they only,  
Then in that place also I did espy,  
Where king David did writ this sentence clear:  
God giveth meat to those that him truly fear. 
Psal. cxi.    

Then as I stood musing these things to scan  
I could not with all my wits them define,  
Then came there to me an ancient man,  
Which seemed to be some noble divine,  
He bade me mine ears to him incline,  
And he would open to me by and by,  
What all these things did truly signify.   

Of that I was glad, and gave attendance,  
To here how he would these figures discuss,  
Which he did truly with noble utterance,  
And first of the Ark his saying was thus.  
The Ark quoth he which is so glorious,  
Doth signify Christ his church be thou sure,  
Which hath in it the sweet Manna most pure.   

This Manna is the holy sacrament,  
Of the blessed body and blood of our Lord,  
Which he left here to be permanent,  
As a pledge most sure of our souls comford:  
Aaron's rod also doth signify his word,  
By the which his church is governed here,  
But by Manna is figured his body most near.   

Secondly where Melchizedech the king,  
Brought forth bread and wine before Abraham,  
That did signify Christ's holy offering,  
Which he offered when he to his maundy came,  
Christ's order of priesthood consists in the same,  
Sith Melchizedeches order in his sacrifice,  
Was none other but that, scripture plain trice,   

And where he saith, thou art a priest for ever,  
Did not only signify Christ's eternity,  
But also his order which end shall never,  
Which he ordained, here at his maundy,  
fulfilling Melchizedeches order truly,  
Yet is he the priest which doth work this thing  
In his ministers, daily ministering.   


Christ is not 〈◊〉 now too merit a ne●d, ●s he did by h●s passed, for tha● wa● 〈…〉 do●e on●● for all, but we do desire that this sacrifice offered in remembrance  Stay there sir quoth I, by your patience,  
Did Melchizedeches' order only consist,  
In these two things, me think of congruence,  
It doth extend farther or else I have missed,  
Ye for sooth quoth he who will that resist,  
For when Christ offered himself by his passion  
He became for ever our propitiation.   

In consideration whereof we do here, 
of his death may be a mean to apply the merit of that his death unto us.   
Offer to the father this sweet sacrifice,  
Of his blessed son, to him most dear,  
Whose death for mercy for us daily cries,  
For works have we none, that before his eyes,  
Are worthy of mercy, therefore we do all,  
In that same death for mercy daily call.   

The next figure quoth he to this agreeth well, 
Exod. xii.   
Where as the jews the paschal lamb did eat  
In the remembrance as scripture doth tell,  
Of their deliverance by miracle great,  
Out of egypt, 
Exod. xiiii.  of which figure to entreat,  
It will require a long circumstance,  
But let not the time to the be grievance,   

egypt the darkness of sin doth signify,  
In the which man was after his fall,  
And by Pharaoh is figured the devil truly,  
Under whom man was both subject and thrall,  
And Moses in figure Christ I may call,  
Which Moses led the children of Israel,  
Through the red sea from Pharaoh cruel.   

Even so our Moses Christ our saviour,  
Delivered his people through his red blood,  
From Pharaoh the devil and all his hole power,  
Under whom man then in great danger stood:  
Now when God by Moses, was to man thus good  
He wild man yearly for a memorial,  
To eat a lamb which they named the paschal.   

Then for as much as our lord did foresee,  
How the nature of man was corrupted  
With forgetfulness, for the which he,  
For men's commodity this ordained,  
That they should eat a male lamb unspotted,  
In a remembrance how they delivered were  
From wicked Pharaoh as ye before did here.   

In like manner our saviour Christ jesus,  
Ordained for a perpetual memory  
A lamb to be eaten our minds to renew  
In daily remembrance of his mercy,  
Which he procured by his death truly,  
The lamb that he left was himself in deed,  
As in the Evangelists plain we do read.   

That christ is the lamb it doth plain appear.  

joan. i.  Behold the lamb of God, saint john doth say,  
That taketh away the sins of the world clear  
Which he did truly by his death that day,  
That his flesh was broken, none can this denay.  
Now then to Christ's maundy let us resort,  
And see there what weight his words doth import.   

Christ at his last supper took bread in his hand:  

Math. xxvi.  He blessed it, and broke it, and those words said,  
This is my body, thus doth his words stand,  
The which for you, saith he, shallbe betrayed.  
These were his words it can not be denayed.  
But he spoke thus, quoth I, only in figure,  
That doth not, quoth he, agree with scripture.   

Thou must needs grant, ꝙ he, that christ came here  
The figures of the old law to fulfil,  
Chiefly all such as of his coming were,  
And that not with figures, to think so were ill,  
Whoso affirmeth that, can little skill  
In the scripture, 
i Cor. ●.  for thus writeth saint Paul,  
That the law to the jews was in figures al.   

And yet this same sacrament is a figure,  
But not only of Christ's body natural,  
For that it containeth, but this we read in scripture,  
That the form of bred, which we see material,  
Is a figure of Christ's body mystical,  
As to the Corynthes we do plainly read,  
To recite the words I think shall not need.   

But now to note Christ's words how they were spoken  
this is my body, that given for you shallbe,  
Which the next day on the cross was broken  
For the sins of all men, this by faith we se.  
Now that christ is truth, needs we must agree,  
Well then, of the bread, truth these words did say.  
Which truly was true, if he died the next day.   

Thus is Christ the lamb that continually  
Is eaten of us in his memorial,  
Because we should not forget his mercy,  
Which by his death he purchased for us all.  
This to his coming truly continue shall.  
The jews then eat the lamb in figure only,  
But we eat the true lamb, the scripture doth try.   

The Manna also which came from above,  

Exo. xvi.  To feed God's people in the wilderness,  
Doth signify this great token of love,  
With which Christ doth feed his people doubtless  
As the Prophets saying, here plain doth express  
The bread of Angels, man hath eat, saith he,  
And christ this same bread, nameth himself to be.   


joan. vi.  I am the bread of life saith our saviour,  
Which from heaven above did truly descend,  
To give life to man doth pass man's power,  
I am the true bread, which doth to that extend:  
Manna from hunger, did man only defend,  
but who that eateth of this bread, sure of life shallbe  
And the bread that I will give, is my flesh saith he.   

Came his flesh from heaven ꝙ I, that would I here  
For I believe of truth, he took it of mary,  
And yet by your words, me think it doth appear  
That the bread was his flesh which came from a high  
I think this saying true ye can not try,  
For if ye can so, my faith I will forsake,  
For I do believe his flesh he did here take.   

Loo, here thy ignorance thou dost show to me,  
Did not christ like case, say these words plainly: truly,  

joan. iii.  No man ascendeth to heaven but only he,  
Which came down from heaven, the son of man  
Which is in heaven, mark what these words doth try  
the son of man which is in heaven, & yet he,  
Was in his manhood here, as all men might se.   

To discuss that ꝙ I doth far pass my wit,  
Why wilt thou then quoth he, in thy faith dispute,  
Thou wouldst dig a pit, & thy self fall into it,  
As many other doth, themselves to confute,  
But do not thou like case from thy faith transmute,  
And now to show the I will take in hand,  
How these two places true together stand.   

But first one text I will note to the more:  
What will ye say saith Christ, 
joan. vi.  when ye shall see,  
The son of man ascend where he was before,  
Doth not this text now express unto thee,  
His manhood in heaven before that to be,  
May not I say than, his flesh is that bread,  
Which came from heaven, wherewith our souls be fed.   

Then took he no flesh here that I perceive well,  
Yes forsooth ꝙ he this doth not that disprove,  
For why, s. john doth writ in his gospel,  
That the word was made flesh, even God's son above  
By eternal generation, 
joan. ●.  none can that remove,  
So God & man was knit, always to remain,  
But one in ꝑsonage, though in natures twain:   

Now sith our nature unto God is knit,  
Being one in person as I before did say,  
To know how this should be, doth pass all men's wit  
Yet that this is true, no man can denay,  
But that man is God, and God is man always:  
Now than Christ's holy flesh by this unity,  
May truly be said alway in heaven to be.   

Now this heavenvly bred under which christ is here  
The bread of Angels the prophet well may call,  
For the food of Angels is the glory clear  
Of the blessed godhead most celestial,  
With the which godhead Christ was ever equal.  
So then where christ is, the godhead is always,  
Then the bread of Angels we eat, we may say.   


Levi. xxiiii.  Then, quoth he, here the show bread is set out  
Whereof none but the priests alone might eat,  
The which doth signify, no christian man will doubt  
This most blessed bred, which is of vertu great,  
The show bread was used as an heavenly meat:  
For none but the priests God did thereto admit,  
And all the people did reverence to it.   

This most heavenly meat of Christ's flesh and blood,  
Being, as I said, the perfect verity,  
Figured by this show bread, by which the priests stood,  
Only of priests also eaten here must be:  
Of priests made by order, nay so take not me,  

i Pet. two.  But both priests & kings, as Peter doth us call,  
Which offereth to god the sacrifice spiritual.   

How we are kings, & priests thou must understand:  
We are not all priests in ministration,  
No more than we are kings governing a land:  
Yet kings we are by Peter's nomination,  
And so are we priests by Paul's probation.  
Make your bodies, saith he, a lively sacrifice.  

Roma. two.  By this mean & such other all men priests he tries.   

He may be called a king, learned me doth say,  
Which doth his carnal affections subdue,  
But if he do not that as much as he may,  
He is in this case, neither king nor priest true:  
But if he be a king thus then will ensue,  
He is a worthy priest so spiritually,  
Whose godly works than God doth accept high.   

Now this kingly priesthood whoso doth attain,  
Without the fear of God it can never be,  
Then the prophets promiss, here doth follow plain:  
God giveth meat to those, that fear him saith he:  
giveth he meat to none else? yis forsooth, we see  
By his gift infidels have their sustenance,  
Then doth he mean meat, of an higher substance.   

And what that meat is, christ doth plain declare:  
My flesh, saith he is very meat in deed,  
And my blood is drink, this is no figure bare,  
These words are plain, the gospel thou mayst read:  
now thou seist to what end this figure doth lead  
To the faithful christ his flesh & blood doth give:  
Then they eat it not, ꝙ I, that beastly do live.   

Nay I say not so, thou dost me mistake,  
For even the wicked receiveth Christ's body,  
Or else our receipt should it his body make,  
And if I so meant, I should mean wickedly,  
For Paul saith, who that eateth it unworthily,  
Eateth his own judgement, because no difference  
He maketh of Christ's body, this is plain evidence.   

They say ꝙ I that S. Austen doth say,  
That wicked men eath not Christ's flesh & blood,  
though they eat the sacrament every day,  
Upon which they conclude that none but the good  
Only eateth Christ's flesh, this with stout mood  
They do defend and say, this doth try,  
That it is not Christ, but to the good only.   

Thou must understand, ꝙ he, that this word jesus  
Is as much to say as a saviour true,  
And to all men Christ's will is to be thus,  
Yet is he not so, the scripture do show,  
But why, because they follow not virtue,  
By which they lose the benefit of that name,  
Yet jesus is a saviour thou wilt grant the same.   

Blessed are those saith christ which are not hurt by me  
Who can be hurt by Christ, who is all goodness,  
Truly such as wicked and unfaithful be,  
Which receiveth him not after his worthiness,  
Whose judgement, as I said, s. Paul doth express  
Now like as Christ was with the jews present  
So is he with us in the sacrament.   

Christ is not quoth I▪ with us now present,  
As he was with the jews, I mean not so ꝙ he  
That he so should be, is not convenient,  
For with them he walked in his humanity,  
fulfilling all things that fulfyld should be,  
Which done up to heaven he did ascend,  
And from thence shall come again at the last end.   

Than can he not be here, ꝙ I, by your own tale.  
That canning, quoth he, will not be let by me:  
For if I said, as thou sayst, we should both fail,  
But the tale that I tell, if it mine should be,  
My canning could never prove unto thee,  
How his body could be both here and above,  
But looking who spoke it, faith will how remove.   

Now where saint Austen saith that the wicked here  
Eateth not Christ's flesh, but the good only,  
Means not, but that Christ is eaten everywhere,  
Both of good and ill, himself doth plain try:  
The evil doth eat it, and not eat it truly:  
Sacramentally they eat Christ's flesh & blood,  
Though not to their soul health, as doth all the good.   

Now those that do not eat it to that effect,  
Are counted then not to eat it at all,  
As he that with any sickness is infect,  
And digesteth not his meat, it nourisheth but small  
For which as not eaten be counted it shall.  
Even so he that eateth Christ with a faith untru,  
Is counted not to eat, because hurt doth ensue.   

Christ must be jesus, to those that him receive,  
Or else to their hurt, they receive him, we see,  
As did the evil jews, by this thou mayst perceive  
That for to eat Christ's flesh, in such sort must be.  
To nourish his soul in Christ, or else he,  
Eats not a saviour, though it be Christ in deed,  
But greater judgement, 
i Cor. ●●.  as in S. Paul we read.   

By this thou mayest perceive, s. Austin's mind,  
Is not to deny Christ in the sacrament,  
For that truth in his works most plain thou mayst fide,  
Therefore nothing less than thou sayst he meant,  
As unto the I have proved evident.  
I like your proof, ꝙ I, I will no more contend.  
Then for this time, ꝙ he, I have made an end.   

Now when he had all these figures declared,  
Suddenly he vanished fro me a way.  
Then when I saw that, I myself prepared  
To see more in this hall, and then with out stay,  
I looked on my right hand, on the which side lay  
But two stories of the new testament,  
Which were the verities that the figures mente.   

The first was the solemn supper of our lord,  
At the which his body he did consecrate,  

●rasm. in his ●araphrases ●ō the xxiiii Luc. ●ebr. i●.  Plasing a new sacrifice for the comforde,  
Of his new church, which shall not consummate,  
until he come again her to congregate,  
To reign which him: which sacrifice he did ordain,  
In place of all the old, till than to remain.   

Next unto this was very richly wrought,  
How Christ on the cross suffered passion,  
Whereby all mankind with his blood he bought,  
Procuring thereby eternal redemption,  
Leving on his part, scripture doth mention,  
Not one jot concerning his death & sufferance,  
Therefore he is not now offered, but in remembrance.   

For there remaineth no sacrifice for sin,  
By any shedding of blood or death suffering:  
For Christ once by death God's favour so did win,  
He needs to die no more: for that one offering  
Was sufficient, which death as remembering,  
We offer to God, as was told me before,  
As our chief mean of mercy to him evermore.   

Then between these stories stood David the king,  
With a scroll in his hand all along spreed,  
And indifferently to these stories pointing,  
This verse he had written, which I thereon red:  
Thou art a priest for evermore, 
Psalms ●●. Hebr. ●●●.  it fed,  
After Melchizedeches, order then in fine  
I thought of the word told me by the divine.   

This done even suddenly I did espy,  
A goodly lady of beauty excellent,  
Decte with gold and stone wondrous costly,  
Which glistered like the stars in the firmament:  
Then the Evangelists I saw ready bent,  
Her to defend with the apostle saint Paul,  
And also there was the ancient doctors all,   

This lady on a three cornered stove did stand,  
In the which, Christus was graven very well,  
And an host consecrate she held in her hand,  
With much more reverence than I can tell,  
Then stood the evangelists each with his gospel  
And S. Paul also, each showing evident  
The place where they defend this holy sacrament.   

Then all the doctors, took of them for their defence,  
Each of them a sword sharp and durable,  
And faith took them targets of noble science,  
By which to withstand, all men they were able.  
Thus they stood stoutly like men firm & stable,  
Always ready with these wepones to fight,  
Against all that would not lady faith use right.   

Then saw I on their targets written plain  
Scutum fidei, and furthermore like case,  
Upon their sword verbum dei certain,  
Thus orderly they stood each in his place,  
This lady to defend assisted with grace,  
Which had on her breast, in letters of gold,  
Fides catholica, most goodly to behold.   

Then I seeing all this, with great reverence,  
On my knees to Christ I kneeled by and by,  
And with divine honour as God in one assence,  
With the father and the holy ghost truly,  

ca●on rebelth against ●eth.  I did him there worship in that mystery.  
Then reason in a corner spied me right soon,  
And called me Idolater, for that I had done.   

Then, ꝙ I to him, why dost thou reprove me  
For giving of honour, where honour is due;  
I would agree, quoth he, if I that could see,  
But till then, I will not think it to be true.  
I see but very bread, therefore doth ensue,  
It is but bread, which is not honour worthy,  
For which I call it plain Idolatry.   

Thou mayst see here, ꝙ I, that scripture doth hold  
That under the form of bread is Christ's body,  
Which here is defended by the doctors old:  
Do not all these prove the a very noddy?  
To dispute this, quoth he, I will not study:  
For why of myself my power is but small,  
But being joined with man than dispute I shall.   

Thou knowest, quoth he, that I am but a power,  
Given by god to man's soul, to know good & ill,  
I have no gross body, though at this hour  
I appear to the thus, because thou canst no skill,  
Of a gift as I am, but this say I will.  
In that I am a gift in man's soul to dwell,  
The number of my dwellings no tongue can tell.   

Therefore now seeing that I can not attain  
How Christ's body under form of bread can be  
Some men I will sure, earnestly constrain  
To assault this faith, which I here do se.  
For in no case, I will thereto agrree.  
Therefore in to some heads such blasts I will blow,  
That I trust anon her clean to overthrow.   

Then in a great fume he vanished away,  
Which seeing, towards faith I turned my face.  
O man quod she now in me thy heart stay,  
And let not reason out of thy heart race  
This holy sacrament, called good grace,  
For the great profit, that to man it doth bring,  
If he it receive with faith according.   


The first assault of the sacrament, by Berengarius.  Then with that suddenly came rushing in  
Reason with a standerde, which would not bow,  
Faring as though all the field he would win,  
Crying thou false faith defend thyself now.  
And on his standard was written, how how how.  
His captains name thereon also was written thus  
The noble archdeacon Berengarius.   

Then when I saw this I was abashed,  
Chiefly to see them come for such intent.  
Aside for a time than I recoiled:  
But not fro the sight of the sacrament,  
Nor out of the reach of faith I never went,  
But joined myself unto the doctors old,  
Which to defend faith did still together hold.   

Then viewing these warriors of wicked mind.  
I mean Berengarius, with his retinue,  
Their weapons were such, that I mused to find  
Any such, except it were of a turk or jew,  
Which are the enemies that doth faith pursue.  
Turkey bows they bore all, on which I did see  
This word plainly written incredulity.   

Then each of them had an arrow in his hand,  
The which had heads very sharp, named error,  
Feathered with scripture falsely understand,  
Because to pierce hearts they should have the more power  
Than began they all to shoot a great scour:  
And gave a sore assault with an out cry.  
Hocest, quoth they, this is, doth signify.   

Then the old doctors hearing this out cry,  
Made by christian men, thought it monstrous.  
And they saw the arrows of error fly  
To destroy this sacrament most glorious,  
than they with their targetes, like men virtuous  
Bear of their great shoot, and then again,  
With their sword they cut all these arrows in twain,   

Then soberly each man did say his sentence,  
According as the Evangelists doth tell,  
affirming the truth in the literal sense,  
Allowing no gloze that truth to repel,  
But to be taken, as it stands in the gospel:  
Which is, hoc est corpus meum, to be meant,  
That Christ left his own body in the sacrament.   

Then as Berengarius was preparing,  
Moore arrows against the sacrament to shoot,  
A number of doctors was ready, not sparing  
Their studies to spend his error to root  
Out of his heart, so that he could not boot  
Any more against the sacrament to strive,  
Then with their sword to the ground they did him drive.   

Then with that reason did let his standard fall,  
And at the foot of faith he fell prostrate. 
This Berengarius recanted thrice.   
Then Berengarius for God's grace did call,  
And forsook his error so contaminate,  
Doing penance therefore after such rate,  
That God was pleased, & his penance did take,  
As he doth of all those that doth sin forsake.   

Then this assault for that time finished,  
And faith stood constant as she did before,  
Holding the sacrament nothing diminished,  
But stood in honour as it did evermore.  
Then of people I saw there many a score,  
Which gave to the sacrament honour divine,  
Without any check therefrom to recline.   

Thus lady faith quietly stood a great while,  
Till sathan the devil thereat had envy,  
Which sought busily some men to beguile,  
As he had done before full deceitfully.  
The which came to pass experience did try▪  
For anon I hard a great trumpet blow,  
Then some enemies was nigh, by that I did know   


The second assault of the sacrament, by wycliff and his fellows. Jerome of prague, Hus and zuinglius▪ etc.  Then came in reason with a standard new,  
Which had thereon the same superscription,  
That the other had, which did faith pursue,  
Changing but only in one condition  
There captains names, which had the tuition,  
Of that wicked host, them was john Wyikcleffe,  
Hierom of prague & hus workers of mischief.   

All their weapons were of the same sort  
As the other were, saving as I did here  
Their out cry was so terrible and short,  
As though lady faith they would clean over here.  
Their arrows flew so thick, my flesh shaken for fere.  
them all their chief cry as these arrows came  

joan. vi.  Was these words, caro non prodest quicquam.   

Then the doctors all their targets forth did hold,  
From their cruel shot faith for to defend,  
And with their swords like warriors most bold,  
They struck at them sore, but yet they would not bend,  
But arrogantly much time they did spend  
Against lady faith, but nothing prevailing,  
The doctors so well withstood their assailing.   

Who all with one voice did wholly agree,  
That this text, the flesh doth profit nothing.  
Was in this sense only taken to be,  
Nothing it profits after the jews meaning,  
For they understood a carnal eating,  
As though they should eat it in gobbets dead,  
As we do eat flesh wherewith we are fed.   

Which error to remove, Christ before saith:  
The spirit it is that quickeneth, as he would say,  
To eat this flesh of mine as your judgements hath  
Conceived, so would profit you no way,  
But because thereby profit have ye may,  
joined with the holy spirit ye shall have it plain,  
By which to give life, the flesh shall attain.   

Think ye that I mean that ye my flesh shall eat  
In this form, as I stand here before you all  
Mangled out in pieces, as ye do other meat?  
Nay, that ye are deceived well perceive ye shall.  
For this body ye shall see by power potencial,  
Ascend where it came fro. What will ye say than?  
Then shall ye well know I am more than a man.   

Thus the doctors all did affirm and say,  
That of Christ's words this was the profit sense,  
Proving that Christ these words to the jews did lay  
Because of his godhead they should have intelligence,  
And then to his words to have given credence.  
But yet they would not believe more than they saw,  
Which was his manhood, his godhod they would not know.   

Needs would they know how they his flesh should eat,  
Or else they would not believe him at all.  
Plainly he told them of this heavenly meat,  
But in contention with Christ they would fall,  
the time they would not tarry, but still on Christ call  
With a doubtful how, which Christ knew full well,  
Therefore how they should eat it, Christ would not tell.   

But afterward to those that would not contend,  
But with humble silence Christ's words did believe,  
At the time which he before did intend,  
He gave them his flesh their souls to relieve,  
Under such a form, that it did not grieve  
Their stomachs, for under the form of bread it lay  
With which their bodies were fed every day.   

Yet these enemies of Christ hearing all this,  
Would not in any case thereunto agree:  
But cried that all they had said amiss,  
And that in their sense taken it must be:  
Which was, that Christ's flesh could profit in no degree  
To be eaten: & then the doctor's this seeing  
With their sword drove them away, they had there no being.   

Thus when with their words they had overthrown  
This wicked host, which against Christ did strive,  
That long after they were neither seen nor known,  
Till that the devil another drift did drive  
Against faith, the which plainly to descrive:  
When faith a great while had stand at a stay,  
New trumpets I heard blow, & great horses bray.   

Now as my duty was, & as I did before,  
I worshipped Christ there with honour divine.  
In came reason, 
The third assault of that sacrament, by Luther and his fellows  and with him many a score,  
And at this my deed they did sore repine,  
saying, an idol I made of bread and wine.  
Then saw I their standards, which were in numbered three  
Their names I will tell you as I did them se.   

The first standard had thereon Martin Luther,  
Which of that wicked host was chief captain,  
He gave his assault like a wicked tutor,  
With great gun-shot, but yet for to be plain,  
He shot not so sore as did the other twain.  
For in their cry, but a sign they did it make.  
But Luther and his the literal sense did take,   

Which was, that hoc est, must literally  
Be taken as it stands, as Christ had it told,  
But yet because bread remained to his eye,  
That it was bread still, stiffly he did hold,  
And yet Christ's body, that by judas was sold.  
But they were sore withstand by the doctor's stout.  
Then with that Luther on saint Paul cried out   

I will saith Luther take witness here of Paul,  
Which I am sure spoke by the holy ghost.  
For even as it is, bread he doth it call:  
And you master doctors in each place almost,  
Where ye treat of this matter this I dare boast,  
You call it bread also, defend this and ye can,  
Then to honour bread God hath forbidden man.   

Then one of the doctors hearing this reason,  
In person of all began to dispute.  
Error quod he with the is not geason.  
Why dost thou thyself madly confute  
With saint Paul, and us after the same suit?  
Nay quod Luther, your own words against you I lay,  
For I am sure you call it bread, as I say.   

Saint Paul quod the doctor doth call it bread,  
Not meaning it is so, but doth so appear:  
Because it so was, our judgements is led,  
To call it bread still, as though it bread were,  
The which kind of speech the scripture doth bear,  
Which saith that the rods of Aaron did devour,  
The rods of the Egyptians made by the devils power.   

Yet were they no rods, but serpents alive,  
But because they were rods, rods they be called.  

joan. two.  Also when Christ in Galilee by prerogative  
Turned water to wine, and then commanded  
To give it to the bridegroom, which anon they did  
When he had tasted of the water, saith S. john:  
Here he called it water, when it was wine alone.   

Even so saint Paul and all these doctors here  
Calth the sacrament bread, because bread we see,  
which proves it no more bread, than the serpent's rods were  
Nor the wine water in Cana Galilee:  
But here now one thing objected may be. 
Objection   
The serpents were seen serpents natural,  
And the wine tasted wine material.   

So here was two of the senses satisfied,  
Therefore that this was true, reason must agree,  
But now how can this be verified  
In the sacrament, where we no change do see,  
In sight nor in taste that perceived can be?  
Where the senses cannot reach, faith doth attain▪  
This for our soul's health, 
Answer.  Christ hath left us plain.   

For himself unto saint Thomas did say,  
Thou believest, saith he, because thou dost see:  
But I say to thee, blessed be all they,  
That though they see not, yet will believe in me.  
To believe in Christ what judgest thou to be?  
Is it not to believe all that Christ doth teach  
In mysteries of faith above reasons reach?   

Of the which among all that Christ hath left here,  
This sacrament doth all other excel:  
First, because Christ is there & yet seen no where  
But by faith, which in this doth reason down fell,  
Which with all our senses against it doth rebel,  
And yet faith doth bid us it to defend,  
Which we intend to do unto our lives end.   

Now while this doctor & Luther talked thus,  
In came a standard all abroad displayed,  

The fourth fault of ye●●●rament, 〈◊〉 Decolā●●dius and his fellows  Under which came in Oecolampadius,  
Faring as though he would make them all afraid,  
And against the sacrament like a beast he brayed,  
And as did Beringarius, so did he it assail,  
But the doctors defeded it, he could not prevail.   

Then Decolampadius in his assaulting  
Herd Luther defend Christ's presence bodily  
To be under the sacrament, & not withstanding  
The substance of bread to bide with the body,  
For the which he did reprove Luther's folly,  
saying that no learned man would agree,  
Two substances in one body to be.   

Christ was promised quoth he to be incarnate,  
So that God & man one substance should be,  
But who ever read he should be unpanate,  
And take the nature of bread in unity  
Of person, and so make his natures three,  

Thou shalt 〈…〉 to see irruption. ●sai. xxv.  Of the which, one will corrupt we spy,  
And then shallbe false, the prophets prophecy.   

These inconveniences with divers other more,  
Decolampadius plainly declared,  
With the doctors all confirmed to be so:  
But then to speak more he himself prepared,  
For to be mistaken very sore he feared,  
All inconveniences clean to put away,  
It was but only a sign of Christ he did say.   

Thus Luther and he began to contend,  
Though they both did err, yet did they not agree,  
Of the which debate or they had made an end.  
Carolstadius coming anon I did see, 
The fift assault of the sacrament, by Carolstadius and his fellows   
His assault before Luther gave he,  
But hearing them new gloss to invent,  
To lose his fame so, he was not content.   

first he hearing Luther defend so stoutly  
That hoc est corpus meum, must be understand,  
That with bread was Christ's own very body,  
And then on the other side how he was withstand  
By Decolampaduis which that text scanned,  
That hoc est must needs be, this doth signify,  
And stepping between, he swore they both did lie   

Than of proud Nembroth I though at that hour  
Whom God prevented with all his company,  
At building of the babylon tower.  
By confusion of tongues God letted their folly,  
And so did he theirs, experience did try,  
For when they thought lady faith to overrun,  
They were as nigh as when they first begun.   

For when the other twain as I before say,  
Had these words of Christ so interpretate,  
He affirmed plain that they took the wrong way,  
And that the spirit of truth did his heart inflate:  
The sense of these words saith he, are in this rate  
To be understand, not est for signify,  
But est, for is, even as the text doth lie.   

So then, this is my body, Christ did say plain.  
But to what pointed he, when he did so say,  
To the bread? nay there deceived are ye twain:  
He pointed to himself sitting there that day,  
Not meaning of the bread by any way,  
But that they should eat it in the remembrance,  
Both of his great love, and also his sufferance.   

Then each of them affirmed his own sense  
To be the very truth, although contrary  
They were each to other, they stood in defence  
Of their sayings, and so began to vary.  
Yet, though each showed himself adversary  
Unto lady faith, yet at the last they fell,  
Through pride one against another to rebel.   

But when the doctors hard Carolstadius  
Of Christ's plain words, so false a gloze to take:  
O wicked man, quoth they, hearken unto us,  
what scripture hail thou that for thy part doth make?  
For what cause took Christ bread & these words spoke:  
Take, eat, this is my body, mark this thing well,  
And to what thing Christ did point this will the tell.   

Christ's taking of the bread in his holy hand,  
His giving of thanks, blessing and breaking  
And bidding them eat, can no way be scanned,  
But that his act did concur with his speaking,  
saying, this is my body, what plainer thing  
Can there be, to prove that that which they did eat  
Was his own body, that most heavenly meat?   

Of all foolish gloss, that is most mad,  
To say that of the bread Christ meant not at all,  
And if that should be true, than the jews had  
A better repast in eating their paschal,  
That was flesh & blood, & had life natural,  
Then with christ in figure they were truly fed,  
But we have not so much, if Christ meant not of the bread.   

When he had this said, these wretches all  
Began against faith to be more vehement, 
Every kingdom divided in itself shall be desolate. Math. xii.   
But then because in to sects, they did fall,  
Having among them no kind of agreement,  
Conserning the right faith in the sacrament,  
Each against other his fancy did defend,  
Thus brawling with themselves this assault did end.   

Then like brainless beasts they fell in decay,  
Like those that had sought their own confusion,  
Leving lady faith in her old godly stay,  
To whom all the doctors in conclusion,  
Submitted themselves with out abusion,  
And unto Christ there in the sacrament,  
They kneeled down with devotion reverent.   

Then stood lady faith quietly in rest,  
Holding the sacrament honourably,  
Yet some now and then would have her oppressed, 
Mean scolderd F●ythe. Lambert, Ty●d●ll etc.   
Which were soldiers of wicked heresy,  
Assaulting her oft very cruelly,  
Whom for to hurt when they saw they lacked power,  
They fled back all to the tent of error.   

Wherein they did rest, I saw them no more,  
Then kneeled I down doing reverence,  
Unto Christ there as I had done before,  
Suppossing the devils deadly diligence,  
Had been debarred by the doughty defence,  
Of all the doctors, and as I there stood,  
I hard horses bray as they had been wood.   


The vi assault against the sacrament here in England.  Then began my heart for great fear to quake  
Me thought all the world against faith was bend,  
But than faith bade me a good heart to take,  
For this assault, quoth she, will be fervent,  
But look that fro me thou be not absent,  

The target of faith and the sword of the word of God.  And take here, quoth she, this target and sword,  
Glad was I then of her to hear that word.   

Then as I took these myself to defend,  
In came reason which a standard did bear,  
Upon the which in black letters was pend.  
The names of all those which his captains were.  
Whom when I beheld like bishops did apppere,  
Which in my mind was a strange sight to see,  
bishops on that sort disgysed to be.   

The first was two archbishops whom I did know,  
The third Rydley, which on the queen did rail,  
The fourth was Hoper, the fift was Barlowe,  
The sixth was Poinet, & the seventh was Bale,  
The eight was Brown, & the ninth Coverdale,  
Farrer and tailor made twelve with Skory,  
To see them in this case my heart was sorry.   

Their foot men they had which by them did run  
As Rogers, Rose, Horn, Saunders & Harlay,  
Cardmarker, Becon Crouley, and Samson,  
Peter Hart, Carter, and old Bylney,  
Tomson, Kyrkame, Douglas, Knokes, & Makbray  
Bradforde, old Steuens & young Samuel,  
With the two Turner's, and more than I can tell.   

For whom I did then most heartily pray,  
That our lord in time would turn their hearts all,  
For by their ill doctrine many a day,  
They have caused many from faith to fall,  
But God grant that his church Catholical,  
They may learn to know and to her to come,  
Then shall they reign with her in his kingdom.   

In armour as black as any ink they were,  
And on the crest of their helmetes on high,  
A woman's foresleve each of them did bear,  
The which as I took it, did signify,  
That for women's loves their manhoodes they would try,  
Turkey bows each of them had ready bend,  
To shoot out thereof their errors pestilent.   

Then saw I the chief bishop of them all, 
Cranmer.   
Rush to the doctors unreverently,  
And rend out of their books in gobetes small,  
Pieces for his purpose, which perversely,  
He chewde with his teeth, and then spitefully,  
Shot them at lady faith in pellet wise,  
And beastly did the sacrament despise.   

Then certain bishops on lady faiths part  

catholic by●oppes. Dinchester. London. Dorcestor. The ●hester and ●ucesine.  Began against him her stoutly to defend,  
Which when I saw did comfort my heart.  
But then or this their debate had an end,  
The devil new soldiers against faith did send,  
Which came under the standard of ignorance,  
Of whom self will had the chief governance.   

By help of these the bishops effeminate,  

The bishops above named.  Against lady faith did so much prevail,  
That certain of her men to them was captivate,  
And for her sake was laid fast in jail,  

The daily oblation was taken away.  Then before her was drawn such a vail,  
That she was so hid, few men could her see,  
Till God saw time, that seen she should be.   

For the which as I a long time did pray,  

The coming in of queen Mary.  I hard trompetes blow very sweet and high,  
Then did my heart rejoice putting care away,  
Me thought the sound was of some victory,  
With that coming in I saw suddenly,  
A noble standard all of white and green,  
Embroidered with roses royally beseen.   

After the which standard did enter in,  
One triumphantly as the chief captain,  
Which was a crowned queen and virgin,  
Who seeing lady faith so had in disdain,  

The daily offering set up again.  Drue back the vail that I might see plain,  
Lady faith still holding the sacrament,  
To the which the queen did kneel continent.   

giving to our lord hearty laudes and praise,  
Which had given to her so great a victory,  
Against her enemies in so few days,  
With out blood shed most miraculously,  
Commanding straight to set at liberty, 
The prisoners delivered which suffered for lady faiethes sake.   
All these which imprisonment did take,  
And were punished for lady faiethes sake.   

Which done even suddenly as I there stood,  
All that I had seen vanished fro my sight,  
The which sudden change made me change my mood  
But then Morpheus came again to me right,  
And bade me fear nothing, them fast as he might  
He brought me to my bed, & with that I did wake,  
Then to write this vision some pains I did take.   
Finis.   

¶ The book speaketh.  

Needs must I speak, though I be dumb,  
Some men's malice for to prevent,  
In whose hands when I chance to come  
Be sure I shall of evil judgement,  
Because mine author doth invent,  
My matter in a dream to see,  
As a man's dream they will count me.   

For the which here as wisdom is,  
Who that in jest doth me so call,  
For an answer let them take this.  
Some words written by james and Paul,  
In Luther's books plain find ye shall,  
Called their dream because he knew,  
That his errors they overthrew.   

In like manner I do not doubt,  
But that because I do inveigh,  
Against all such as went about,  
The perfit faith for to decay,  
Some men which now favour that way,  
Haply my matter to defame,  
Will say that I have a meet name.   

But sith as I do say before,  
That james and Paul they do deny,  
And by Christ's words to pass no more,  
Then they do now, no cause see I,  
To marvel though they say I lie,  
And only dream all that I tell,  
Though first and last, they know full well.   

chiefly they know which learned be,  
That these assaults hath truly been,  
As for the last, all we did see,  
Till God did send our noble queen,  
Which now will have as hath been seen,  
The christian faith truly confessed,  
As God's word hath it plain expressed.   

Therefore I say, for to conclude,  
What they do say I do not pass,  
And mine author though they delude,  
Yet will I show plain who he was,  
Because no law I will trespass,  
miles Hogarde, men do call his name,  
Who to this end did me first frame.   
Finis:   

Imprinted at London by Robert Caly, within the precinct of the late dissolved house of the grey Freets, now converted to an Hospital, called Christ's Hospital  
The twenty day of September 1554.