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
heauen by the receyuyng of breade and wyne The fyrst ende or inteÌ„t of the messe whereof I made mention is declared in this secret Satisfaciat tibi domine etc. We beseche thee Lord thaâ— the offering vp of thys presente sacrifyce maye be a satisfactioÌ„ for the soule of thy seruauÌ„t It is also declared in this prayer which is sayde at the ende of euery messe Placeat tibi sancta Trinitas etc. O holy Trinite let thys obedyente seruyce of my seruytude please thee that thys sacrifice which I vnworthy haue offered vnto the eyes of thy maiesty maye be vnto thee acceptable and thou hauing pytie may be propiciable and purcheser of mercy The same intent is declared in thys secrete whych is conteyned in the messe whych is sayde on the .xv. Sonday after Trinite sondaye Concede nobis domine quesumus ut hec oblatio salutaris et nostrorum fiat purgatio peccatorum et tuae propitiatio pietatis Lorde graunte vs we beseche thee that thys holsom oblation may be the purgation and clensyng of our synnes c. Also in the secrete of saynte Richarde the inteÌ„t and ende of the messe is vttered playnly in these wordes CoÌ„cede que sumus misericors deus etc. Graunte vs mercyfull god that by the intercessyon of saynte Richarde thy confessor and Byshoppe thys rewarde offered to the eyes of thy maiesty may both purchase vs grace to lyue well and get vs euerlasting glori Also that the purpose and inter of the messe is to saue both the body the soule The secret in S. Romanes messe doth euideÌ„tly testifi in these wordes SacrifitiuÌ„ deuotioÌ„is â—ie we besech the almyghty god loke mekeky to and regarde the sacrifice of our deuotioÌ„ and of thy benygnite at the intercessyon of thy confessor byshop Romane grauÌ„t thorow thys health of bothe body and soule Now by these wordes of the messe here rehersed it is euideÌ„t that the ende and intent of the messe is to make satisfaction for maÌ„nes soule to purches mercy to purge synne awaye by offerynge vp of sacryfyce and to obtayne euerlastyng glory Hath the supper of the Lorde I pray you any such operation intent purpose and ende as these be Neuer one Another ende and opetion of the messe is to make fayre wether rayne These titles in the messal Missa pro serenitate aeris Missa pro pluuia doo sufficiently testify Thys doth also testify the secret of the messe sayde for rayne O blat is domine placare muneribus etc. Lorde be thou swaged by the rewardes offered vp and gyue vs the helpe of sufficient rayne in dew seasoÌ„ Hath the lordes supper any such operation or intente That an other operation and ende of the Messe is to heale sycke horses meseled swyne and al other diseases both of men and beastes these titles beare sufficiently witnes Missa ê“ peste an imaliuÌ„ A messe for the morteÌ„ or pestiferoê° syknesses of bestes Missa Raphaelis archaÌ„geli pro omnibus infirmit atibus A messe or Raphaell the archangel for all sycknesses Is Christes supper coÌ„maunded to be receyued for any suche purpose that the messe is also sayd to delyuer soules out of payne and torment the messe of Requiem in these wordes beareth recorde Pro quorum memoria etc. Lorde gyue them euerlastynge rest for whose memory the body of Christe is receyued And in this Post communionem after theyr communion Annue nobis domine per hoc sacrificium quod sumpsimê° etc. graunt vs Lord by thys sacrifice whych we haue receyued that the soules of thy seruauÌ„tes may deserue to receâ—â— forgiuenes of theyr synnes Wher did Christe ordene that his supper shoulde be taken to delyuer soules oute of tormente That an other operation and ende of the messe is to delyuer soules out of hell thys place red in the messe of Requiem doth beaer sufficient wytnes Hostias preces tibi domine offerimus etc. Lorde we offer vp vnto the oblatyons and prayers receyue thou them Lorde for those soules whom we remembre thys daye make them Lord to passeouer from deathe to lyfe And in thys prayer Domine Iesu Christe rex gloriae etc. is playne mention mayde of delyueraunce from hell wythoute any figure or trope Lord Iesu Christ king of glory delyuer the soules of al faythfull dede men frome the hande of Hell and from the depe lake And in the prayer of Gregories Trentalle thys is the ende of the Messe to delyuer soules oute of the handes of deuelles Iustorum animae in manâ— dei sunt nec nocâ—â—â—t eis tormentum malitiae The ryghteouse mennes soules are in Goddes handes neyther shall any tormente of malyce vex them Then it dothe appere that the Messe goeth aboute to delyuer euell and dampned mennes soules from the place where they are that is from Hell and from the handes of the deuell Where tormentethe any Deuell any soules departed sauynge onely in hell therfore the intent of the Messe is to delyuer foules oute of hall The wordes of the Trentall messe are these Deus summa spes nostrae redemptionis qui in terra promissionis et cetera God the chefe hope of pure redemptyon whyche haste chosen before all other landes to be borne in the lande of Promyse and sufferedest death in the same place Delyuer mercyfully the Soule of thy seruaunte frome the handes of Deuelles Loo here maye ye se that the operation of the Messe is too delyuer Soules frome the handes of Deuylles Dyd Chryste ordeyne hys Supper to delyuer soules from the handes of deuelles suerly theyr is no meÌ„tioÌ„ made of any such mater in the institution of Christes supper That the messe is a memorial of ded meÌ„ and that it is done in the honoure of sayntes the wordes of the messe hereafter folowyng do manifestlye declare Pro quorum memoria corpus Christi sumitur etc. Lord gyue them euerlastynge rest in whose remembraunce the body of Christ is receyued This is sayd in an other messe Assume quesumus omnipotens deus in honore etc. We beseche the Lorde almyghty take thes oblatioÌ„s offered vp vnto thee in the honour of saynt Eustach and hys fellowes And it is sayd in an other messe Hostias tibi domine pro commemoratione sancti Lamberti Lorde we offer vp vnto thee oblatioÌ„s for the remembraunce of saynt LaÌ„bert thy martyr and bishop Was Christes supper ordeyned for the remembrauÌ„ce only of christes passioÌ„ Or is was also ordeyned for the remembraunce of meÌ„ whych at but his seruauntes That ye messe intendeth to take synnes awaye by the offerynge of breade and wyne vnconsecrated this secrete with an C. â—no doth testify Feria quarta post letare Supplices te rogamus omnipotens deus ut his sacrificiis peccata nostra mundentur quia tunc etc. Almyghtye God we humbly beseche thee that oure synnes maye be clensed by these sacrifices for then thou gyueste the true health both of body and soule These wordes sayth the preist before the sacring onely holdynge
tymes in one yeare then doo ye kyll Christe a thousande tymes in one yeare Nowe my Lord iudge what thys woman deserueth for kyllynge of Christ so oft I refer it vnto your iudgement Ye say also mastres Missa that ye take synnes awaye wyth the offerynge vp of Christe and Paule sayeth Absque sanguinis effusione non fit remissio withoute sheddynge of bloude there is no forgyuenes then it folowethe also by this place that ye youre chaplaynes ar bloudy sacrificers Now to you my masters the be prestes what christeÌ„ bishop wyl coÌ„maund you to offer vp Christ againe to take syn away seynge that as oft as he is offred vp so oft must he suffer and haue his bloud shed None surely for they that do so are of the ryght lynage of that Bysshop whyche sayde Necesse est ut unus moriatur pro populo ne tota gens pereat and of theyrs also that said Nos habemus legem secundum hanc debet mori There muste one dye for the people least the hole multitude should peryshe We haue a lawe and accordynge to that he muste dye Dauid and Paule saye that Christ is an euerlastynge Preiste and hys preisthode hathe no ende No man can succede him that lasteth for euer christ dureth for euer then can no man succede hym then are ye not Christes successours as ye woulde be taken Furthermore seynge that Christes preisthode is euerlastynge there can no other Preistehode laufully succede then is youre Preistehode whyche ye woulde brynge in after Christes preistode vnlaufull Yf ye saye that ye are of Christes ordre Paule shewynge the dyfference betwene Christes preisthode and the preisthode of Moyses lawe declareth that none suche as ye be can be of Christes order These .iii. properties wherby Christes preisthode dyfferethe from all other preisthodes The fyrst propertie that longeth vnto a Preiste of Christes order is to be but one and wythout synne The seconde is to indure for euer in hys preisthode The thyrde is to offer but ones and wyth that offeryng to make perfyt all them for whome he offereth All these properties are playnly set oute in the .vii. and .x. chapters of the epistle to the Hebrewes in these wordes They were made many preistes because they were not suffered by death to continue But thys preiste because he abydeth styll the same for euer hath an euerlastynge preisthode wherfore he can saue fully them that thorow hym goo vnto God euer lyuynge for that intente that he myghte make interceâ—syon for them Yt was mete that we had such a hyghe Byshop that should be godly and deuout innocent vndefyled set a syde froÌ„ synners and hygher then the heauens whyche shoulde not haue nede euerydaye to offer vp Sacryfyces as those hyghe preistes had fyrst for theyr awn synnes and then after for the synnes of the people For that he dyd ones when he offered vp him selfe and with one oblation he made perfyte for euer them that are sanctifyed But ye are many preistes and lyue not euer and are not wythoute synne and make not them perfyte for whome ye offer wyth one oblation Therfore ar ye not preistes of Christes order yea neyther of his order nor ordynaunce for he neuer ordyned any kynde of preistes wherof he hath made no mention in hys scripture A preiste whych is ordened of God to offer vp alone wythout any felowes in office an euerlastynge offeryng for the takyngt awaye of synne and dothe hys deuty perfytly hath great wronge done vnto hym yf any man take hys office in hande or wyll ioyne hym selfe in offyce wyth hym wythout his leaue or commaundemente Christe was ordeyned of God to offer alone wythout any felowes in offyce an euerlastynge oblation for the relesyng of synne and that offyce doth he perfytly yet ye vnsent for and wythout lycence thruste your selues into Christes offyce to offer wyth hym for the takynge awaye of synnes Therfore ye do Christ playn wronge and not onely hym but also hys father who sente hym Now howe can this preisthode of youres be of god whyche is iniurius and doth wronge bothe to the Father of heauen and to Christe hys sonne and oure redemer Then yf the Messe leane vpon youre preisthode they muste bothe fall togyther Here haue I proued also that this Messe is not ordened of God and that she is contrary to the scrypture and a blasphemous meÌ„bre of Antichryst and iniurious vnto the preisthod of Christ and to hys passioÌ„ also and a foule idolatres and a causer of Idolatry Whether suche an Idolatres oughte to be holdeÌ„ styll in Christes church for goddes seruyce or no I refer all the matter vnto you my Lorde Iudge whych haue auctorite in thys matter to determyn as ye haue se euydence Palemon These men thy accusers haue brought furth sufficyent euideÌ„ce wytnes that thou arte not of God that thou art coÌ„trary and enemy vnto the holy scrypture and and Idolatres makynge a god of vnconsecrated bread and wyne and that to the greate iniury of Christes passion thou offerest vp Christe agayne and as muche as lyeth in the kyllest hym a thousande tymes in one yeare Wherfore thou hast deserued deathe and art worthye to be burned But leaste thy fathers generation the Papistes shoulde saye that we are as desyrous of bloude sheddyng as they were when they bare the swynge I coÌ„maunde the in payne of burnynge to packe the out of thys realme with all thy bagges baggage wtin these viii dayes go to thy father the pope with al the spede that thou caÌ„st say that her is in Englande no more place for hym neyther for any of hys generation knouu Syr yf it please you yf ther be no man appoynted to se thys woman shypped and conueyed out of the laÌ„de the Preistes wyll kepe her styl in theyr chambers and wyll abuse her as they haue done before Therfore yf youre Lordshyp wyll let me haue her in my custody I shall se her conueyed ones vnto the sea let her chuse her whether she wyll come agayne or no. Palemon I am content saye not woman but thou art warned yf that thou euer come into thys realme agayn afther thes .viii. dayes loke none other but to be serued eueÌ„ as thy father hath serued oure brethren in tyme past The Messe speaketh Helpe and defende my good brethreÌ„ all Whych loue doctrine Cathedrall And do beleue vnwryten veritie To be as good as scriptures sincerite Because in the Bible I caÌ„ not be fouÌ„de The Heretikes woulde burye me vnder the grounde I praye you hartely yf it be possible To get my a place in the great Bible Or else as I do vnderstande I shal be banished out of thys laÌ„de And shal be coÌ„pelled with sorow payn To returne to Rome to my father agayne