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
my selfe more worthy of place in Christes churche then it is The Supper that these fellowes speake af euen after theyr awne coÌ„fessyon is but a memoryall of Chrystes death of a gyuyng of thankes for the benefit of mans saluatioÌ„ wherby maÌ„s fayth is strengthened and theyr loue is in creased These are the chefest properties that these new gospellers doo gyue vnto theyr so greatly coÌ„mended supper But harke now what I both do and caÌ„ do I deliuer the sely soules that haue bene long pituossly punished in purgatory froÌ„ theyr paynes and tormentes Where fynde you in al the hole Scrypture that the supper of oure Lorde can doo so muche I can make fayre wether and rayne I can heale all Sycknesses and brynge dampned soules oute of Hell I can purchasse remyssyon of synnes by the offerynge vp agayne of Chrystes body and bloude I can wyth fyue wordes make bothe God and man Whyche thynge seynge that God can not doo can not I do more then God can doo Nowe lette these newe fellowes tell whether the supper of our Lordes can do so much or no. Yet for all this yf nede requyre I saye that I am the supper of our Lord and my great freÌ„des Prophiry my patroÌ„ doctor of the CanoÌ„ law syr Phillip Philargiry doctor of diuinite haue taught me to call my selfe so yf that my other name shoulde be at any tyme to odyous Ite missa est fare ye wel tyl the nexte tyme that we mete again Knouule here ye not as this womaÌ„ speketh so blasphemoussly agaynste God and his worde Marke ye not as she preferreth her selfe before the supper of our lord Iesu christ and yet she is the Popis doughter Fremouth I heare her talke very wel howbeit I perceyue not the haynousnes of the matter as ye doo therfore shew me it playnly I shall not spare to lay it to her charge Knouulege fyrst when she is but the creature of maÌ„ she sayeth that she can take synne awaye by the offerynge vp of Christes bodye and bloude wherein she maketh her selfe equall wyth our sauyour Christ And wher as she sayeth that she caÌ„ make rayn fayre wether heale all maner of dyseases she makethe her selfe god Where as she sayeth that she caÌ„ make wyth .v. wordes bothe God and man she maketh her selfe myghtyer theÌ„ god for seyng that god is euerlastyng and hath no begynnynge he can not make hym selfe then wher as she sayeth that she maketh God she makethe her selfe myghtier theÌ„ god Yf this be not blasphemy what shall we call blasphemy Fremouth Syr these are intollerable blasphemies in dede therfore she â—hal not scape wyth them thus How Gentelwoman tary a lytle and heare what shall be sayde vnto you Here master Iustice before al thys worshypful coÌ„pany in God and the Kynges name I charge you wyth thys womaÌ„ that she may be furthcuÌ„myng to answer vnto such crymes of heresy and blasphemy as shall be layde vnto her charge Master Iustice Wotest thou the lewed fellow what thou sayest doest wylt thou rayle agaynste the holy blessed messe and accuse her of heresy blasphemy lay haÌ„des on this felow for he speaketh against the syxe articles and agaynst the Sacramente of the altar I take wytnes of you neyghboures what thys fellowe sayeth knouulege Soft syr and be not so hasty yf that ye put thys man in pryson and refuse to execute it that he hathe charged you wyth all saye not but ye be warned ye wyl be throw your selfe Ye ar begiled master Iustice the worlde is not now as ye thinke it is The time of persecuting the professors of the truth thaÌ„kes be vnto God beginneth now to weare away ye haue persecuted long enough already in tyme past a lytle to longe The kynges intent purpos is nowe at the beginning of his reygne to purge and clense the churche of al abuses and enormites to examine and try with the touch stone of goddes word all sacrifices ceremonyes whych are in the church whether thei ar agreing wyth the word of God or no that they that do agre may be allowed holden styl and that thei that ar disagreing may be taken away Then seyng that thys is the Kynges mooste godly purpose when as ye wyll not suffer men to cite abuses such thynges as at thought to be abuses to come to examination meÌ„ may gather playnly that ye enteÌ„de to resyst the kinges most godly purpos Which yf ye doo ye ar not his frende Yf the messe after dew examinatioÌ„ be found to be good godly she shal haue no harme but yf she be sounde to be of anticstrih but a fained thyng to wyn money which to the ydle prestes tht caÌ„ not preach why may not the kingaes hyghnes as well put her down dryue her out of the church as the popes wilines set her vp and broughte her into the church Therfore I wil aduyse you to leaue of your troblynge of thys honest man be contet to execute his resonable request Master Iustic Syr at your instauÌ„ce I wyll let this man go wyl also se that thys womaÌ„ shall be furthcuÌ„ming to answer vnto such thynges as shal be layde vnto her charge knouuleg Farewel master Iustice M. Iust farewell syr Palemon the Iudge Inquere Peter yf there be any man that hathe any actyon or matter to be intreated of thys daye in thys Courte lette hym brynge it in and entre it and he shall be hearde Peter Preco. Yf there be anye that hath any mater in thys courte let him entre hys actioÌ„ for my Lord iudge is redy to heate it M. Fremouth Here is a woman my Lorde whyche defendeth open heresy and commytteth blasphemy agaynste God his holy word Palemon What sayest thou womaÌ„ is it so as thys maÌ„ hathe reported of thee Missa I deny that I spake any heresy or commytted any blasphemy in al my life Fremouth Dyddest thou not saye that thou cameste froÌ„ Christ and the Apostles that thou couldest delyuer soules out of purgatory yea and dampned soules oute of hel and couldest purchesse forgiuenes of synnes wyth the offerynge vp of Christes body and bloude agayn and that thou couldest do more theÌ„ Christ can do are not these saiynges ful of heresy and blasphemy Missa I grauÌ„te I sayd all the saiynges whych ye haue rehersed sauinge the last whych I vtterly deny that I euer said or though in all my lyfe tyme. Fremouth I shall proue my Lorde er I go hence by her awn haÌ„de wrytyng that she taketh in hande to doo that God neuer toke in hande that is to make God whych yf I caÌ„ shew I shall proue that she holdeth that she can do more then Christ can do Palemon TheÌ„ ye deny not but that ye tayde all the reste whereof ye are accused Missa I sayde them and wyll say them agayne knouulege And those saiynges shall I by the helpe of God proue false Hereticall and
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
were of god yet they ar not bouÌ„d to obey theÌ„ in that case Thus much haue we gotteÌ„ of you by your awn confession Now let vs se what we caÌ„ wyn of you by the scriptur We grauÌ„t vnto you that we must obey the coÌ„maundemeÌ„t of the politike father so far as he kepeth him selfe with in his bouÌ„des that is in all thinges that are for the glory of God or are profitable for the coÌ„mon welthe and not contrary vnto the worde of God But yf he woulde goo beyonde hys boundes that is yf he woulde commaunde men to beleue that thynge to be a worshyppynge of god whych is eyther vnspokeÌ„ of in the written worde of god or contrary vnto he same worde or yf he shoulde forbyd thys worde or any parte of it we are not bounde to obeye hym in thys case My auctoris saynt Paule whyche in the Epistle to the Galathians sayeth Yf that I or an angell of heauen doo shew any Gospel besyde it that I haue shewed you accursed be he excuÌ„municated froÌ„ God And the same he sayeth vnto the CorinthiaÌ„s that that I haue receyued of the Lorde that I haue deliuered vnto you And in the Epistle to the GalathiaÌ„s he sayeth that he receyued the Gospel which he had preached not of any man but by the reuelation of Iesus Christe Then the meanynge of saynt Paule is that he woulde that euen hys awn selfe or an Angel of heauen should be accursed yf eyther of theÌ„ should teache or commaunde to beleue any doctrine that he hath not receyued of Christ wherof I gather that al magistrates whyche commaunde to be taught beleued any doctrine of gladtydynges whych they haue not receyued of Christe that they ar accursed by the doctrine of saynte Paule Daniell obeyed hys kynge so longe as he commaunded hym not to doo any thynge agaynst Goddes commaundemeÌ„t but when hys master would haue had him to haue worshipped Bel the dragoÌ„ he woulde not obeye hym The .iii. Israelites obeyed kyng Nabuchodonosor in al thinges that perteyned vnto a king to requyre but wheÌ„ the kyng went beyonde hys boundes and woulde haue had theÌ„ to haue worshypped hys ymage they woulde no longer obeye theyr polytike father The Aopstles also in ciuile matters obeyd the magistrates and payde tribute but when the rulers forbad the apostles to preach any more in Christes name they would not obey thyr commaundement but sayde Melius est obedire deo ê™ hominibus It is better to obey God then men By these places ye may se playnly that we ar not bound to obey the magistrates yf they commaunde vs to beleue any thynge or do any thyng that is contrary vnto scripture but the Messe is contrarye vnto the scriptur therfore though the magistrate should coÌ„mauÌ„de vs to beleue that it were of god we ar not bouÌ„de to in this case obey theÌ„ Howbeit in other cases we ar bouÌ„de to obey theÌ„ in payne of dampnation for he that resisteth theÌ„ in any such matters as they haue auctorite of commaundement ouer resysteth god and so purchasseth hym selfe the wrath of god Porphi He that is not agaynst me is wyth me sayeth Christ but the messe for al your saiynge is not agaynst Christ and hys worde ergo it is with Christ and of christ knoweleg That the messe is contrary to Chryste and his holy worde I shall be able too proue it with wytnesses enough brought out of the scripture and the Messe it selfe also Thys is sayde in the Messe for auoydyng of the Pestylence in these wordes in a prayer called a secrete Subueniat nobis domine etc. Lorde we beseche thee that the workynge of thys present sacrifice may helpe vs whyche also may myghtely delyuer vs from al erroures and saue vs from runnynge into all perditioÌ„ Lo here the working of a sacrifice offered vp by a preiste is rekened and taken to haue as muche poure as Christ hath to helpe vs by his sacrifice for Christe wyth his sacrifyce dyd no more but delyuer vs froÌ„ al errores saued vs froÌ„ all perdition or destruition Now I pray you how doth thys agre with Paul that an other sacrifice then Christ offered shold saue vs whyche sayethe Hebre .x. Wyth one oblatyon he hathe made perfyte for euermore all them whyche are sanctifyed Thys is sayde in the Canon of the Messe Hec sacro sancta commixtio corporis et sanguinis domini etc. Let thys mynglynge togyther of the body and bloude of oure Lorde Iesu Christ be vnto me and to all theÌ„ that receyue it saluation of bothe bodye and soule to deserue euerlasting lyfe a preparing to helth to receiue it Behold as the messe teacheth men to beleue that they may purchase euerlastynge lyfe by the worke bothe ordeyned and done by a maÌ„ that is by the mynglyng together of the consecrated breade and wyne in the chalyce Where dyd God coÌ„mauÌ„de any preist or minister to mingle the coÌ„secrated breade and wyne togyther in no place of the wrytten â—orde of God Is it not contrary vnto the scripture I reporte me to you that the worke of a synfull man shall deserue euerlastyng lyfe I suppose sayth saynt Paul Romano .iii. that a man is Iustyfyed by fayth wythout the workes of the law yf that a man be not iustified by the workes commaunded euen expressedly in Goddes law shall a man be iustifyed and saued by a worke neuer ones commauÌ„ded by god but inueÌ„ted by a superstitious man Se nowe howe prately the scripture the messe do agre The messe hath an other Prayer lyke vnto thys former whyche begynneth thus Domine sancte pater omnipoteÌ„s deus etc. Holy Lorde almyghty father euerlastyng God graunt me that I maye so worthely receyue the body and bloude of thy son our lord Iesu Christ that I maye deserue therby to receyue forgyuenes of al my sinnes to be fylled with thy holy sprite and to haue thy peace Marke here how that it which is only giueÌ„ throw the merit of christes passioÌ„ and is only wrought by Christ is craued blasphemously of the worke wroght and done of a synful man Is ther not here a swete agreyng wyth this prayer of the messe these textes of scripture Domini est salus Nec est in alio quoê™ salus Saluation is the Lordes neyther is there saluation in any other When ye haue done al thynges whych ar coÌ„maunded you say that ye were vnprofitable seruauntes The messe in another place coÌ„trary vnto the holy scripture teacheth vs that the offerynge vp of bread wyne may do the same that Christe dyd on the crosse that is maye take away all our synnes may bryng helth to the lyuinge and rest to the departed Porphiry Your talke dothe testify that ye are a Sacramentary and that ye do not beleue that after the consecration the breade and wyne are turned into the fleshe and bloud of Christ When as the breade and wyne ar turned in to Christes fleshe and bloude