to almyghty god that we shal haue no vprores at all Where as ye would haue the matter deuolued vnto some spirituall iudge thynkynge that I am not able to iudge of thys mater for lacke of knowlege and learnyng in matters of religion I would not that ye should reken me to be vnlearned in Goddes law because I am no Bishop as though only bishoppes and prelates were spirituall men and none elles Qui non habet spiritum dei hic non est eius He that hath not the spirite of God he is not hys But all true Christen men haue the spirite of God then are al Christen men spiritual meÌ„ TheÌ„ must ye eyther take me for no Christen man or elles graunt that I am a spiritual iuge As for my knowelege in the holy scripture thoughe many of my predecessors haue bene to theyr greate shame shamefully ignorauÌ„t in the scripture I would ye should knowe that I haue bene brought vp in humanitie Logike and diuinitie â—n the vniuersite of Cambryge tyll I was .xxii. yeres olde and that seÌ„ce that tyme though the coÌ„mon law hath ben my chefe study I haue diligently read the scriptures from the begynnyng to the ende wherby thankes be vnto the Lorde thus muche knowlege haue I gotten that I can discerne true religiâ—n from superstytyon and knowe my â—hepherdes voyce from a straungers Thys saiyng of Dauid Et nunc reges intelligite crudimini iudices terre Get you vnderstandyng ye kynges and be you learned ye iudges of the earth This senteÌ„ce made me reade the scriptures sence I was a iudge more hedefully and attentely then euer I dyd before Therfore ye shall not nede to haue the matter deuolued vnto an other iudge Now yf ye haue any thynge agaynste this woman speake and ye shal haue audience Knouuleg holde ye your opinion styll that ye are ordeyned of allmyghty god and I pray you in what place of the Bible dyd God order you mastres missa Porphir Christ ordined the blessed messe in the .xxvi. of Math. the .xiiii of Marke the .xxii. of Luke and in the .xi. of the former epistel to the Corinthians knouulege there is no mention of the messe in any of these places Porphiry What maketh mater whether the name be ther or no yf the thing be there We ought rather to seke for the thynge it selfe alwayes more then for the name of it knouulege How do men discerne and knowe thynges but by theyr names then seynge that ther is no meÌ„tioÌ„ made of the messe in these places rehersed howe shall we knowe that Christe ordeyned the messe there â–ª Porphiry ye shall knowe that Christâ— ordeyned the Messe by Christes wordes wherwyth he ordeyned that thynge that we call the messe knowlege Reherse the wordes I pray you wherwyth Christe institued the messe Porphyry these they be Dominus Iesus in â—a nocte qua traditus est etc. The Lorde Iesus in the ntght that he was betrayed toke breade and after that he had gyuen thaÌ„kes he brake it and sayd Take eate thys is my bodye whyche is broken for you doo this in the remembrauÌ„ce of me After the same maner to â—ehe the cup after the supper was don and sayd This cup is the new testameÌ„t in my bloude doo ye thys as oft as ye shall drynke in the remembraunce of me By these wordes dyd Christe instytute and ordeyne the Messe knouulege And wyth the same wordes he instituted the Lordes suppe then is the Messe and the Lordes supper all one thynge Porphyry They are all one thynge in verye dede therfore they that rayle agaynste the blessed Messe rayll also agaynste the supper of our Lorde Knouuleg Yf the Messe and the supper of the Lorde be all one thyng the ryghtes the housell the sacrament of Christes body and bloud and the supper of the Lorde are al one thynge then the messe the housell the rightes the sacrameÌ„t of Christes body and bloude and the supper of the Lorde ar all one thyng Wherof it foloweth that whosoeuer may celebrate or do any of these may also celebrate or doo all the rest But all the lay men in Englande may celebrate the supper of the Lord and may receiue theyr ryghtes or housell as well as preistes therfore they may all celebrate or do messe as well as preistes may Yf the supper of the Lord or houstyng and the messe be all one thyng whatsoeuer then belongeth vnto the one belongethe also vnto the other and what soeuer is requyred to the celebratynge of the one is also requyred to the celebratyng of the other But a shauen croune a preiâ—â—es goun an albe a stole a vestiment confiteor misereatur collectes sequeÌ„ces secretes canon memento eleuatioÌ„ of the sacramente remembraunce of â—ayntes departed offering vp of christ for remissyon of synnes breakynge of breade in .iii partes one for them that ar in Purgatory an other for theÌ„ that are in heauen the thyrde for them that are alyue washynge of a mannes fyngers myxynge of water and wyne togyther ar necessarily requyred of him â—hat shall saye messe then yf it be true that ye say that the messe and Christes supper whych the common people cal theyr housell or ryghtes are all one â—hyng then is it requyred that all meÌ„ whych shall celebrate the Lordes supper or receyue theyr howsel must haue shaueÌ„ crounes prestes gownes albes stoles and vestimentes vpoÌ„ theyr backes they must say secretes and sequeÌ„ces collectes canoÌ„ they must breake the hooste in .iii. partes and offer vp of freashe Christes body for remissyoÌ„ of synne wyth all the other superstitions toyes and bables aboue rehersed But these ar not requyred of hym that shal celebrate the supper of the Lorde and yet are requyred of him that shall celebrate messe it foloweth therfore that the supper of Christ and the messâ— are not all one More ouer yf the supper of the Lorde and the messe were al one when as a lay man maye as welâ— receyue the supper of the Lorde for 〈◊〉 preist as a preist can do for a lay man then might a layman as wel say messâ— for a preiste as a preist can do for a laâ— maÌ„ But I do not doubt but ye thinkâ— that to be an incoÌ„uenience and coÌ„trarâ— to your ofte commended order then â— it not conueniente that the supper oâ— Christe and the messe shoulde be rekâ—ned all one Philargyrus Me thynk that ye spake of late wonderous vâ— discretly and vnreuerently and otheâ— wyse theÌ„ it becommed a Christen maâ— to doo where as ye called the holy vâ— stimentes whyche the preiste weare◠〈◊〉 the honoure of Christe who is present at the messe superstitious toyes and bables seyng that they were consecrated to holy vses by holy prayers â—nd by the inuocatioÌ„ of goddes name When ye go to speake with a great maÌ„â—â—o ye not wel to put on the best clothes â—hat ye haue shall a preiste then doo â—â—misse when he putteth on better cloâ—hes theÌ„ the coÌ„mon people wereth
and of these two commethe furthe hole Christe what synne is it to craue forgyuenes of synnes by the offerynge vp of our sauioure Christe whyche neuer cessethe frome takynge of the synnes of the worlde awaye knoâ—uueleg But what yf a man craue and axe the same thynge of the Offerynge vp of dreade and wyne two poore creatures as yet vnconsecrated Porphyry He shoulde make a God of breade and wyne and so commytte Idolatry For that is to euery man a god of whom he loketh to haue saluation knouuelege than is the messe an idolatresse for she axeth the benefit of sa uation of the offerynge vp bare breade wyne vncoÌ„secrated Porphiry how can ye proue meÌ„ this that the messe axeth saluatioÌ„ of the offerynge of breade and wyne vnconsecrated and not of Christe knonuelege I praye you in what place of the messe is the breade wyne turned into Christes body blouÌ„d Porphiry WheÌ„ these wordes ar spoken ouer the bread and wyne thys is my body and this is the cup of my bloud of the new and euerlastyng testament knouelge And is the bread bread styll the wyne wyne styl tyll thes wordes be said ouer the bread the wine â–ª Por. ye verely knouu But the wordes which I shall reherse are sayd streight way after the crede a great while before the wordes of coÌ„secratioÌ„ be said the ordinary rubrik giueth the prestes this coÌ„mauÌ„dement before they say the wordes that I spake of Let the preist take the chalice in hys haÌ„de set diligeÌ„tly in a dew vpoÌ„ the middes of the altare and douke a lytle down lyfte vp the chalice with both his haÌ„des offering the sacrifice vnto the lorde saiyng this prayer Receyue holy trinite this offering whiche I an vnworthy synner offer in the honour of the of the blessed virgyn Mary of all sayntes for my synnes and offences for the helth of the lyuing and for the rest of theÌ„ that ar departed This prayer is sayd in euery messe but now wyl I bring you diuerse secretes peculiar proper vnto diuerse messes of lyke wickednes impiete which it that I rehersed here before This prayer is sayde in the messe of sayyte Grisgony Lord we besech the receyue our rewardes wyth a pleasauÌ„t cuÌ„tenaunce that by the intercessioÌ„ of thy martyr blessed Grisgoni they maye purge awaye all contagius infections of oure synnes Thys is sayde in the Messe of the inueutioÌ„ of saint SteueÌ„ Lord loke pleasauntly vpoÌ„ this sacrifice offered with the vowes of thy faithful that it which hath brought vnto thy beloued martyr Steuen his companions this dayes glory of theyr inuention may profit vs to redeÌ„ption grace This is sayde in the messe of Marke and Marcelliane Lord we besech the that thy grace may go before vs also come after take gentilly these oblatioÌ„s which we offer vp for our sinnes to be coÌ„secrated vnto thy name that by the intercessioÌ„ of thy martyres Marke Marcelliane they may be profytable to saluation for all men This is sayde in the messe of Nichomed is Lord make holy the sacrifices by the intercessioÌ„ of thy blessed martyr Nichomedis cleÌ„se purge vs by theÌ„ from the spottes of our synnes This is red in the messe of S. Richrad Graunt vs mercyful god by the intercession of saint Richarde thy confessor and bishop that the rewarde offered vnto the eyes of thy maiesty may get grace to lyue well purchasse euerlastynge glory The sacrifices oblations rewardes which ar spokeÌ„ of here in these prayers ar nothing els but bare bread bare wyne for the prayers wherin thei ar offered are sayd longe before the sacrynge coÌ„secratioÌ„ But the preiste at messe axeth of god that the offering vp of the same bare bread wine may take awaye synnes purge the contagins infection of synnes awaye may profit to our redeÌ„ption to obtayne grace may be profitable to saluatioÌ„ for al meÌ„ may purge froÌ„ spottes of synnes may get grace and purches euerlastinge glory Euery man beleueth that he may obteyne that thing which he ernestly doth aske craue but the messe or the prest at messe axeth ernestly purgation clensyng of synnes euerlastyng glory to be gyueÌ„ of god by the offering vp of bread and wyne ergo the messe beleueth that sinnes maye be purged and euerlastynge glory may be obteyned by the offering vp of bread wyne But bread wyne ar not god neyther is the offeryng vp of bread wyne any ordinauÌ„ce of god but only the ordinaunce of man Then they that beleue to be saued purged froÌ„ synne by bread wyne or by the offeryng vp of bread wyne thinke that they may be saued by a thynge that is not God and by a worke that god neuer coÌ„mauÌ„ded But as ye sayd of late that is to euery man his god by whom he loketh to be saued and redemed from synne but the messe wyth her chaplaynes trust to be saued by the offerynge vp of breade wyne therfore the messe with her chaplaynes maketh a god of the offerynge vp of bread wyne But all they that doo so are Idolaters but the messe and her chaplaynes doo so ergo they are Idolaters Now seynge that the messe is an Idolatres what Christen man wyl from hence take her for Goddes seruice Who darre for the displeasure of God come vnto her or haue any coÌ„pany or coÌ„uersatioÌ„ with her Porphy it is not such an hainus mater as ye make it to offer vp bread wyne Dyd not the preistes of Moyses lawe offer vp breade wyne Dyd not also Melchisedech a preiste before Moyses law of whose order we ar of offer vp al so bred wine yet wer nether Moses Idolaters nor yet Melchisedech knoweleg yf that the Preistes of Moyses lawe and Melchisedech had wythout any commaundemente of God offered vp breade and wyne trustynge by the offerynge therof to purchasse redempcign and saluation they had bene Idolaters in dede But they neyther offred vp bread and wyne wythout commauÌ„demente neyther trusted they to be saued thorowe the offerynge vp of bread and wyne therfore theyr examples wyl not excuse you from Idolatry Where as ye saye that ye are Preistes of the order of Melchisedech and seme therby to haue auctorite to offer vp bread and wyne as he dyd I shall brefely proue that ye are not of hys order Whosoeuer is a Preiste of the order of Melchisedech is a preiste for euer and neither hath begynnynge nor endynge of hys presthode and therfore was Christ called a Preist after the order of Melchisedech because he was an euerlastynge preiste and hys preisthode had effecte and streyngth from the begynnynge of the worlde and shall haue vnto the ende of the worlde not because he offered breade and wyne for he offered vp neyther of bothe but his body and bloude whyche was sygnyfied by the bread and the wyne ye haue a begynnynge of youre preisthode
wheÌ„ he â—ot only speaketh with but also toucheth â—he king of heaueÌ„â—ye must not therfore 〈◊〉 rashly dispise the hallowed vestimeÌ„â—es other suche lyke outward semely â—eremonies which serue for a good orâ—â—r knouulege I perceyue well when â—â—s ye can not answerere to the resoâ—es whyche I haue made vnto youre â—llowe ye would drawe me craftelye â—â—te of the matter in to an other newe matter But leaste I shoulde seme to be vnable to answere vnto youre resones I saye the vestymentes for all the Bysshoppes bablynge are no holyer then Tomâ— Tynkers taberd is and the name of God is abused wheÌ„ it is called vpon to sanctify thynges that God neuer coÌ„maunded to be sanctifyed or hallowed Christes naturall body is not now honoured with outward garmentes and he wyl not be honoured otherwise then he hath commaunded for he hath gyuen no coÌ„maundemunte so to be honoured And as for hys godhede because it is a spyrite iâ— muste be spyrytually worshypped in sprite and in truth and not in outward vestimeÌ„tes Yf ye wyll worshyp Christes bodye as ye oughte to doo gyue good newe clothes vnto the naked or to the poore that haue nede of clothes and then doo ye honour Christe as ye shoulde do But to returne vnto oure purpose agayne I axe of you whether a lay man when he taketh hys rygtes at Easter in loue and charite wyth a christiaÌ„ faith celebrateth the hole supper or no Philargy I graunt that hâ— celebrateth the hose supper knouulege but the same celebrateth not the holâ—nesse and the supper of the Lorde are not all one Porphiry As a naked man now wythin this houre clothed dyffereth not in substaÌ„ce from hym selfe because he is clothed so the messe dyffereth not from the supper of the Lorde because it hath decent apparell nowe semely for such a mystery whyche perchaÌ„ce it had not in the primatiue church or elles there is no difference at al betwene the Messe and the supper of our Lorde for there is in the messe before the consecration breade and wyne and after the coÌ„secration the body bloud of Christ and these are in the supper of our Lorde and also in the messe therfore the messe and the Supper of oure Lorde are al one knouulege Ye say because there is breade and wyne in the messe before the consecration and the body and bloude of Christ after the coÌ„secration and these ar both in the supâ—er and also in the messe therfore that the supper of the Lorde and the messe are all one Fyrst ye doo suppose to be true which is playn false that is wher soeuer breaed and wyne is the bodye and bloude of Christe is that there is Christes supper At the maryage in the Cane of Galile was breade and wyne and the body and bloud of Christ more truly then they are now in your messe yet was not Christes supper there In the Supper also of the Corynthyans which they eate before the Lordes supper was breade and wyne and yf it be true that the sacrameÌ„taries hold that Christes body is in euery place there was Christes body and bloude but for all that that supper was not Christes supper because it was not done in the remembraunce of Christes deathe but onely to fyll the belly and not to fede the soule Porphiry thys is not a lyke case for neyther in the Cane of Galile neyther in the Corynthyans Supper was the wordes of consecration sayd and therfore was there no supper of oure Lorde knowelege Then yf the woâ—des of consecration had bene sayd in the Corynthyans supper thoughe the Corynthyans hadde not intended to haue remembred Chrystes deathe theyr former supper shoulde haue bene christes supper and now by your resoÌ„ when and where soeuer a preiste sayth the wordes of consecratyon as ye call them ouer breade and wyne there is Chrystes supper as thoughe in these it thynges alone to haue breade wyne and certayne wordes sayd ouer the same shoulde consyste Christes supper whyche opynion I wyll take in hande to proue false by the autorite of goddes word Luke in the .xxii. chap. describing the Lordes supper al such thinges as beloÌ„ge vnto it in these wordes do this in the remeÌ„brauÌ„ce of me teacheth vs plaiÌ„ly the one of the chefe pointes that beloÌ„geth vnto the lordes supper is to call to remeÌ„brauÌ„ce the passioÌ„ of christ And paul in the .xi. chap. of the former epistle to the coriÌ„thiaÌ„s writeth of christes supê‘ thus Take ye eat ye this is my body which is brokeÌ„ for you do this in the remeÌ„brauÌ„ce of me After the same maner also he toke the cuppe when supper was done and sayd thys cup is the new testament in my bloude do thys as oft as ye shall drinke it in the remeÌ„braunce of me for as oft as ye shal eat of thys bread and drynke of thys cup ye shall declare the death of the lord vntyl he come These are the wordes of saynt Paule and the vndoubted scripture wherevpon I gather that it belongeth as muche to Christes supper to receyue the breade and wyne in the remeÌ„brauÌ„ce of Christ and to declare and shew hys death as it belongethe to reherse these wordes thys is my bodye yea and more to for sainte Paule sayeth as oft as ye shall eate thys breade and drynke thys cup ye shall declare and set furth the death of the Lord vntyll he come He sayeth not as oft as ye shal eate thys breade and drynke thys cup ye shall say these wordes ouer the breade and wyne this is my bodye and thys is my bloude Then doth not onely breade and wym and the wordes of consecration sayde by a prest make the supper of the lord excepte the remembraunce of Christes death the preseÌ„ce of Christes church be annexed also therunto Then doo I gather this argument the messe is not done in the remembraunce of Christe as oft as it is done therfore the messe is not the supper of the lord Furthermore that the messe and the supper of the Lorde dyffer no more one from an other then a naked man and a clothed man do thys argumente shall sufficiently declare Whose operationes and endes doo differ and are dyuerse they are also dyuerse thynges and dyffer and can not be all one But the operatioÌ„s and endes of Christes supper and the messe are dyuerse and dyffer one from an other therfore the supper of Christ and the messe do dyffer and are diuerse thinges and can not be al one The operation and ende of the Messe are these to purchasse remission of syn by offerynge vp of Christe agayne to make fayre wether and rayne to heale sycke horses meseld swyne the french pox to bryng soules to rest that are in tormente and payne to delyuer soules out of hel The messe is sayd and done in the remembraunce and honoure of men Thys is also an operation at the messe to purge synnes and to take theÌ„ awaye and to brynge the kyngdome of
vnconsecrated wyne in the chalyce and vnconsecrated breade liynge vpon the chalice Now haue I proued by the very wordes of the messe that the ende of the messe is to purchase remission by offeryng of breade wyne to deserue euerlastynge lyfe by receyuynge and offeryng of Christes body to make fayre wether rayne to heale all sycknesses to bringe soules frō hel and to delyuer them from tormentes to honour sayntes and to make a memoriall of sayntes deathes and natiuites of the receyuyng of Christes body and bloud and otherwhyles to make the same of the offerynge of breade and wyne These are the operations intentes and endes of the messe and the same are not the endes and operations of the supper of the Lorde for the ende of christis supper is to remēber christes death to gyue thākes for our redēptiō and to remēbre that we all are mēbres of one body and ought therfore one to loue an other Therfor the endes of the messe the operations of the same and the ende and intent of Christes supper are diuerse and differ much one frō another whereupon it foloweth that the messe and Chrystes supper doo dyffer and ar not al one Then can ye not say that the messe was ordeyned of God in the xxvi of Mathew and that the messe is the supper of the lorde decked semely appoynted with decēt apparell for such a mistery Palemon Yf ye haue no other places of scrypture to proue hat the messe was ordeyned of god thē ye haue hyther to brought furthe she muste be dryuē out of Christes church as a mere inuētiō of mā Therfor yf ye haue any mo places bryng them furth Philargy The messe is good all goodnes is of god as S. Iames sayeth euery good gyft and euery perfect gyft is from aboue descendynge from the father of lyght ergo the messe is of god Moreouer Christ sayeth in the .xiiii. of Iohn That cōforter which is the holy ghost whom the father shal send in my name he shall teach you all thinges what soeuer I shall speake vnto you Loo here Christe promyseth that the holy Ghost shal teach the Apostles and the church all thynges that he shall speake after hys Ascension Then dyd Christe doubtles tell the Churche many thynges after hys Ascensyon whyche the holy Ghoste taught a greate whyle after and emonge those thynges that were onely taught after the ascention was the messe Also Iohn xvi Chap Christe sayeth I haue many thynges to say vnto you whych ye cā not beare now but when he shall come whych is the spirite of truthe he shall lede you into all truth Beholde here how that Christe dyfferred to shew the Apostles certayne verites tyll that he was ascēded vp into heauen They was there some truthes tolde to the churche after that Christe was ascended which was not tolde of Christe before hys ascencion of and thē is no mentiō made in the .iiii. Euangelistes And surely as I haue sayde the messe is one of them whyche was not iaught before the ascention but aftet it as our mother the holy churche beleueth whose doctrine I wyll rather folowe then all the Lutherans in Germany though therwer CCCCC tymes as many mo then now are Magis enim credendū est Marie veracique iudeorum turbae fallaci Saye not nowe but that ye haue now scripture alleged you to proue that the messe is of God Knouuleg Ye make a reasō and brynge furthe scripture to proue that the Messe is of God But howe strong your reason is and how rightly ye haue alleged the scrypture I shall shortly declare Where as ye reasō the messe is good al goodnes is of God ergo the messe is of God ye commyt a fallacy or a deceytful dryft of sophistry whych is called of the Logiciās which hate such sophisticall deceytes Petitio principii that is when a mā wyl proue a thynge to be true by the same thinge or wyth an other that is as doubtfull as that is which is called into questiō The chefe matter that we go aboute in thys accusation is too proue that the messe is vngodly full of blasphemy and therfore ought to be put out of the church And yet ye very wyttely allege thys for a prynciple and out of al controuersy that the messe is good and cōclude that therfore it is of God No no syr ye cā not bleare my eyes so Proue ye fyrst that the messe is good and then shal I graunt you your conclusiō that it is of God To the place whych ye allege out of the .xiiii. of Iohn wherwith ye would proue that Christ taught the Apostles the church certayn doctrine that he taught not before his ascentiō wherof ye saye that the messe is one I answere that ye allege the scrypture false for it is not in the text as yon allege it he shall teache you what soeuer I shall saye vnto you but what soeuer I haue said vnto you I take to witnes both Erasmus translation the Greke text which is thus Ekinosymas didaxi panta kai ypomnesi ymas panta osa eipon ymin that is to say he shall teache you all thynges put you in remembraūce of al thynges whatsoeuer I haue sayd vnto you And here may all mē se how crafte ye and vnfaythfully ye cite the scrypture allegynge one tence for an other and leauynge out the pryncipall part of the sentence As touchynge the place whiche ye allege oute of the .xvi. of Iohn in these wordes I haue many hinges to say vnto you but ye cā not beare thē now But whē he shall come which is the spriet of truth he shal lede you into all truth I answer that ye cā not proue by this place that the holy gost taught the church any doctrine which the Apostles Euangelistes haue not left behinde thē en theyr wrytinges Yf ye say that they could not abide diuers thinges before Christes ascentiō I say that they could abyde the same after hys ascentiō Yf ye would apply in this sētēce this word you only vnto the church after the apostles tyme not to the apostles ye do the apostles playn wrōg for Christ sayd these wordes vnto thē Thē what can ye gather of this place Christ promised the apostles that the holy ghost should lead thē into all truth dyd he so or no yf he performed his promise the knew the apostles all truth no parte of the truth was vnknowē vnto thē The apostles also was eyther vnfaithfull disobediēt seruaūtes vnto christ or thei were faithfull obedient Yf they were faithful obediēt thei kept thes his cōmādemētes Speake that in the lyghte whyche I spake in darkenes and speake ye that openly that ye haue hearde pryuely But Christe taught by the holy ghost the Apostles all truthe then were they eyther disobedient seruauntes or elles they taughte in theyr wryttynges all truth Yf they taught al truth in theyr wryttinges yet