no other thing nor that which the EuaÌ„gelistes meaneth signifieth by thanks geuing or blissing so that they referre it not to the wordes of the promise that ye call the wordes of consecration but to expres that he gaiue thankes or blissed which is not altogether intollerable albeit it lacke not iuste cause of reprehension Further it is a thing more then manifest that all Sacramentes consisteth in these two to wit the word aÌ„d externall Element This word whereof principally dependeth the virtue and strenth of the Sacrament is not to be takeÌ„ for a certane quhispered or mumled wordes or a sonâ— rather without all sense or fayth not vnlyke the magick incautions but rather oppenly and plainâ—ly preached that may teach the auditorie what is ment by the visible signe whereby it may euidently appeare that your whole proceadinges in the papistrie lacketh not a great prophanation of these holy mysteries where it is thoght sufficâ—ent if the preiste the people gasing vpon him without all intelligence should blowe and brâ—â—th out the wordes that ye call of consecration For it is plainely commanded that all be recyted in a strange tongue yea and that the wordes be not pronounced but rather murmured with a rauk voice But farre otherwise we be teached by Augusâ—ine Let the word be ioyned with the Element â–ª and then shall we haue a Sacrament for whereof proceadeth this great virtue of the water that when it shal touch the body it shal purge the hart but by the working of the word not because it is spoken but because it is beleâ—eâ— For in the worde it self the sound is an thing that pâ—sâ—â—th and the virtue an other thing that remaneth this is the word of fayth that we preach sayeth the Apostle so in the Actes of the Apostles by Faith purging their hartes And Peter the Apostle sayeth that Baptisme maketh vs saife not by the wyping away of the fylth of the fleshe but that a good conscience maketh requeist to God This then is the worde of Faith that we preach by the which that it may haue the strenth to clange Baptisme is hallowed So we may euidently perceaue the mynde of this godlie Author to require and vrge preaching which engenders Faith We neid not to spend much tyme in this mater seing it is cleare what our Sauiour did what he coÌ„manded to be done what the Apostles practised to his imitation what the godly Fathers followed and approued yea and what the Church did euer reteane so long as there remaneth any spunk of integritie in it and so shall we obserue eueÌ„ from the begining that coÌ„tinually when God offered any signe vnto the Fathers to their instruction confort that euer he ioyned the word with the Simboles So that we may clearly vnderstand that the Fathers neuer did meane of no such magicall consecration made by a certane whispered wordes rounded with the Element after the abuse of the papistrie but that the promise should be pronounced with a loude and cleare voice in a familiare laÌ„guage the which being preached to the people might lead them as it were by the hand to that that is signified by the whole action For this that is recyted by Augustine of Baptisme no dout apperteaneth also to the Lordes Table and to all Sacramentes practised since the beginning Now consider with your self how miserablie ye are deceaued how maliciously being enuennomed with a wicked opinion ye wrye wreast the sayinges of the Scriptures and Doctors out of their naturall meaning to establishe and confirme your fore conceaued error I knowe that by this word ye will meane that assone as euer these wordes this is my body are spoken immediatlie the substance of bread is taken away and the body of Iesus Christe entâ—reth in really naturally and substantially euen the same body that wes borne of the Virgine wes crucified scurâ—ed buried ascended into the heauen and sitteth at the right hand of God the Father which is a deuillish assertion and expres against the Scripture affirming that the bread remaneth still bread and the wyne vyne and against all naturall reason that a body may or can be in mo places at one tyme and also against the nature of a Sacrament wherein the Simboles and Elementes do represent vnto vs the thinges signified and are not the self same thinges albeit the names be attributed vnto theme against the authorities of the Fathers and fynally this detestable opinion of the Papistes sauoreth of the herysie of Marâ—ion who attributed vnto Christe a phantasticall boâ—y which of necessitie shall follow if he thus shal be in euerie â—omer against the proprieties of the naturall body which being taken away his office of mediation and Preisthead muste vanishe and fall Of the omnipotencie of Gods worde ye haue not to brage in this mater for howsoeuer his worde is almighty if his will be not ioyned with the word it is nothing But thou will collect his will of the wordes this is my body In deid if the wordes of the Scripture shal be alwayes vnderstand euen as they are spoken then shall we proue Christ to be a Rock Stone according to the sayinge of the Apostle to be a wyne tre to be a doore and the way so furth Let vs here then Augustine in this mater To this answereth Augustine in his Epistle to Bonifaciê° 2â— If the Sacramentes sayeth he should not haue some aggrement and similytude with these thinges which they represent then shall they not be Sacramentes For of this similytude oftentymes they take the names of the thinges them selues Therefore as after a certane maner the Sacrament of Christes body is Christes body the Sacrament of Christes blood is Christes blood so the Sacrament of Faith is Faith And writing against Adamantus Manicheus plainely our Maister Christe douted not to call it his body when he gaue the fygure of his body And vpon the thrid Psal. wonderfull sayeth he is Christes pacience in that that he receaued Iudas to the Banked in the which he coÌ„manded and gaue to his Disciples the figure of his body blood Of the which Authorities of this godly learned Father we may easylie answer this speaking of our Sauioure to be Sacramentale Meâ—onymical and so his wil to performe any such thing as thou falsly gathered in no wayes to haue bene For we giue that reuerence vnto our Sauioure and Maister that there is nether inconstancie lyghtnes nor repugnancie in his worde nether yet do we think these wordes spoken of the bread to be otherwayes vnderstand or exponed nor they that after followeth of the cuppe where of necessitie ye must grant al 's many fygures as there be wordes Shall we say that the cuppe is the New Testamentâ— â–ª Or the cuppe is the blood of the new Testament Here thou can not eshew how good a Gladiator or Fensare soeuer thou be turne thy self in alâ— many formes and shappes
veritie y t the Disciples of the Apostles had the trew vnderstanding of all the mysteries of the Scripture necessare to be knawin for ane Christiane maÌ„nis saluatioÌ„ speciallie of the profound mysterie of the Supper of the Lorde Quhareof is gathered the Sacrifice of the Masse Quharefor I am desyrus to knaw the sayingis of ye auld wryttars speciallie of thaim y e war Disciples to the Apostles of the Masse giue thay mak mention of it in thare workes Heretofore some releif had I of yow brother But now being becumin no les Inimie to this cause nor the Abbot hiÌ„self here ye must not be offeÌ„ded brother Iames if I shal renuÌ„ce forder amitie to your I trust ye speak not this of your owen head but as your Tutoure hath instructed you Here I must schew to you where ye chope to wit in this that ye do think the trew vnderstanding of the mysteries of the scripture to consiste in proximitie of tyme or in familiaritie with the Apostles foreclosing the graces of God and bynding them to a certane age and tyme meanyng that the familiaritie of the Apostles might make stedfastnes and constancie I wold not any man should think that I speak this in preiudice of the ancients Which I with al my hert reuereÌ„ce But I wold not that the foreconceaued opinion of there authoritie should preinge the action of veritie and that no man shoulde think this to be sufficient to establishe any doctryne to say the man who wes the familiare of Paule and this of Ihon the Disciple sayeth and so to conclude it to be allowed as godlie I am assured there be none of there Disciples of that they wer reached by them wyll establishe any other thing nor the Spirite of God approued in his Scriptures But we know there complaintes and the forewarnyng of the Apostles Ihon in his Canonick they haue passed furth of vs but they were not of vs and S. Paule exhorteth the ouersears of Ephesus to tak head and be vigilant for of them selues sayeth he shall ryse vp men speaking wicked thinges immediatlie efter my departing yea rauenus Wolffes hauing no pitie on the floke and so furth Whereby we may gather that it is not yneugh to haue bene familiare and familiarlie instructede by the Apostles no not by Iesus Christ him self vnles we considdre if they be of there Disciples in dede which is knowen by conference of there writtinges with the doctryne of the Apostles if they aggre not we may wel affirme with Ihon they passed furth frome them but they were not of them This mater is so plaine that it nedeth no forther probation in my iudgement Now cumeth our author and difâ—endeth to the sayinges of the Fathers Which he hath gathered out of there werkes as he thoght they myght serue to his mater and first he recyteth Testimony of Ignatius in his Epistle Ad smirninses It is not leiful to offre nor to mak Sacrifice nor say masse without the Byschops authoritie and consent These wordes of this Ancient doctor ye vnderstande and expone of your vnsauorie Sacrifice altogether prophane Which I am sure if he wer a lyue he should say he neuer knâ—w nor yet ment of any such impietie The sentence and the mynd of this author may be easalie gathered for there his cheif aÌ„d principall studie is that discorde may be auoyded in the assemblies and conuentions of the people The which cryme the Apostle Paule layeth scharply to the charge of the Corinthians Herefore sayeth he it shall not be leiful without any kynde of difference and ordour to all and euery one to conueyne the people to haue publique assemblies and there to offre vp Sacrifice that is to preache the doctryne of Saluation to offre vp prayer and action of thankes in name of the whole Conuention for these exercises according to the custome of the old testament yea the new ar called sacrifices by the fathers the Apostles and there disciples and such others that it should not be leifull to euery man to conueyne the people without a charge to the practeis of the Lordes Supper called there planelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Conuention of them that shall practeis the Lordes Table I haue compleyned before of the ignorance of Greik Latine tounges the Ignoration whereof no doute hes moued vs a great part of this busines specialie hauing to do with men that vnderstandeth not the ê“prietie of them It is plaine that Epiphanius vnderstandeth by this miss â— the publique Conuentioun of the people to the seruice of God to here the Preaching the Prayers made thankes geuen and the Lordes Table and such other godlie exercises in which the primitiue Church did exercise them selues as we may be teached by Socrates in the Tripartite Historie recyting the ordour of the Church of Alexandria Where the Scripture wes rede exponed Prayers made the Communion distributed and oblatioÌ„ made that is a certane gathering for the poore and Iustinus in his Apologie for the Christians For as in the old TestameÌ„t the people conuened at certane tymes to offre vp the Sacrifices of Kiddes Lambes and suche others conforme to the commandement made in the law So now in the new Testament by the Superintendents Elders Ministers the people is conueyned for a certane ordoures cause and offreth vp vituios labiorum the Sacrifice of prayse thankes and Prayers Now followeth Clemens whom this author affirmeth to haue bene S. Peters Disciple if he wes I know not I haue recyted the IudgemeÌ„t of Clemens Alexandrinus of him damning him planelie and that out of Eusebius But I fynd not that the wordes of Clemens can any wayes hurte which are Nane of the Preistis sal say Masse in his Paroche nor Baptise nor do ony vther thing without permission of the Byschope thir sayingis the Apostles resauit of the Lorde and gaue tyll vs and we teache y â— sam and commandis zow to hade and teache to al men without reprehensioun These wordes may be euen so vnderstand as the sentence of Ignatius for all tendeth to a scope but this writter in dede because I fynd him full of superstitions ether is he by wicked men adulterate as we know the Papistes to haue interiected many wicked senteÌ„ces in the writtings of godlie and Catholique men or if he writeth of his owen head I dar bouldly affirme that he wes no Scoler of Peter but as Ihon speaketh he passed furthe frome him but wes not of his and this is the opinion of Clemens Alexandrinus Who planely condamned this your Clemens Epistles Followeth Alexander quha wes martyred for the faith of Christe fourtene houndreth 30. nyne zeris bypast wryttis on this maner our Lordis Passion is to be rehears it in all Solemnities of the Masse with sick Sacrifice the Lorde is delyted and pacifeit and wyll forgeue gret Sinnes for amang the Saccrifice thare can be na thing greater than
our Lordis body and blude thare is na sacrifice better nor this this excellis all vthers quhilk man be offred to the Lorde with a pure conscience resauit with a clene mynde worschypped with all men In this thow obseruest two thinges to wit the Masse to be called a Sacrifice for sinne and lykewise to be worschypped Trew it is that this author can not be excused but he hath spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye somwhat heyghlie to extolle the mater Yet can I not find here wherein thow can haue great mater to reioyce For the custome appoynted heir is moste laudable that in the Solemnities of Masses for so coÌ„monly the Anciens speaketh in plurall noumber that is of the peoples Conuention the Passion of the Lorde be recyted with a loude and intelligible voice for that Sacrifice is the only sacrifice whereby the Lord is satisfied appeased our sines forgeuen where we may shall obserue the name ether take in the ê“per significatioÌ„ apê‘teyniÌ„g to the sacrifice of the croce or els if thow can not be coÌ„tented with this it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by a certane maner of speaking abused applyed to the commemoration of the Lordes bodie broken vpoÌ„ the Croce made in the holy Table in what maner we haue obserued this worde to be taken oftentymes by the ancient Fathers But before I proceade first I require the reader that when soeuer he heareth this worde masse or masses in the ancieÌ„ts that he vnderstaÌ„de it of no such Masse as we haue sene and this author moste impiuslie defendeth but as I haue expounde it out of Eusebius Epiphanius of the Conuentions of the people which is easalie gathered of this author Alexander Marke thow that there can be no thing so contrarious to thy Masse in the which there is no recytation of the Passion of our Sauiour at all nor yet of no other action of his confortable any wayes to the audience so that how soeuer the wordes shal be taken they can no wayes serue to thy purpose Now that Alexander speaketh if he be the author hereof as many doth not without cause dout of pacification and delyting the author to the Hebrewes may serue for a CoÌ„mentarie to it where he exhorteth to remeÌ„ber of liberalitie wel doing for with such Sacrifices God is appleased and this no dout is the mynde of Alexander how soeuer he speaketh excessiuelie of forgiuenes of Sinnes to stirre vp the hertes of the people to deuotion or referring it to the Sacrifice of the Croce whereby we haue remission of sinnes onely that he speaketh of the excellencie of the Sacrifice of the Lordes body and blood This should be applyed to the Passion that he commaÌ„deth to be recyted or if ye lyst to the practeis of the Lordes Table which no dout is the moste excellent Sacrifice of all the Sacrifices we are commanded to offre not that it is a Sacrifice ê“perlie but as I haue declared a Sacrifice of recordation coÌ„memoration of the Lordes death for this is the most heyght and excelleÌ„t mysterie in the which the body and blood of the Lorde Iesus are proponed and giuen so vnto vs to fede vpon that we are made one with him and he one with vs and as he is one with the Father so are we one with him which mysterie is to be wyrschepped that is with such reuerence and humiliation of hert we ought to offre vs to it depelie and ê“foundlie mediting with oure selues the goodnes of oure God Who so familiarlie presenteth his Sonne vnto vs with him communion and participation of his benefites that we can not be but caryed away in admiratioÌ„ of the mysterie and the wyrschepping of so beneficiall a God and so to offre vp our selues and all to him Take heade that thow beleue not good reader as this fals teacher wolde persuade that this Alexander wylleth vs to stand and gaise vpon the bread and wyne to fall doun before them worschipe them sofurth For thow seest planelie that he requireth first a diligent tryall and examination of conscience nixt a sinceritie of mynd in receauiÌ„g to the which he subiuneth the worschipping which is not els but a deipe and profound meditation of the goodnes of our God the league and couenant made in the bloode of his eternall Sonne and the which he hath confirmed and sealed vp in the hert of the trew receauer in that he here offreth and giueth to him bread and wyne the body and blood of Iesus Christ now by the receauiÌ„g of the simboles of the same Thus I truste any reasonable man ought to be satisfied with the wordes of Alexander now let vs cuÌ„ to Ireneus Policarpus Disciple Quha wes Disciple to S. Ihon the Euangelist and martyred for the faith of Iesus Christe threttene huÌ„dreth fourescore fyue zearis bypast wryttis on this maner Christ tuke bread and gaue thankis saying this is my body and tuke the Chalice of wyne and coÌ„fessed it to be his blude and teched the new sacrifice of the new testament quhilk the kirk resauit of the Apostles offred vnto God in all the haill warld Here our new maister wylleth Iames to marke how this godlie author affirmeth that our Sauiour in the latter Supper teached a new Sacrifice of the new TestameÌ„â— the which the Church receaued of the Apostles Because of sett purpose and fraudfullie a great part of the sentence of this author is suppressed and omitted I am drewen to rehearse the proper wordes of Ireneus that the Lector may then Iudge clearlie what is the meanyng of this author to the which effect it shal be verrie necessarie that he reade the 32. and 33. Chap. of the same fourt booke this place is drawen furth of that he may the more resolutlie Iudge of what oblation is there spoken Here shall I not wearie to declare the suÌ„me of his disputatioÌ„ iÌ„ the two Cheptres which is to teache be many places exemples of Scripturs that the verrie trew sacrifices be not the externe and outwarde commanded in the law but vnfeyned faith obedience knowledge pacience the loue of our nyghtbour and suche others inwarde and spirituall Sacrifices without the which the outwarde aâ—e but mere abhominations in Gods presence as is easy to proue by the testimonies of the Prophets Whereby he coÌ„cludeth in dede that the Lord required no sacrifice no solide offring but faith obedience and Iustice to the saluation of man as we be teached in the Prophete Osea aÌ„d our Sauiour repeateth iÌ„ the Euangell To this place Ireneus goeth about to proue all oblations made vnto God in a foreconceaued opinion of ryghtuusnes iustice and remission of synnes without these inwarde sacrifices of mercy peace and sofurth to be execrable before God since God hath not institute these outwarde thinges as he any-wise delyteth in them but to admonies vs of the inwarde as we be teached by Ihon 4.
which standeth not in that that the Preist should make oblation and Sacrifice of Christe for them aÌ„d eat the Lordes Supper for him self allone and so to distribute and apply it to whom and in what measure pleaseth him But the preferment of the preist in this mater is only in the ministration as Cypriane here plainely teacheth that the preist as a commoun minister and debter to the Churche doeth preache the worde distribute the Lordes supper vnto the people who doeth receaue it at his handes Here it shall not be altogether out of the way to schawe the causes that moued the ancients to call this action a sacrifice or one oblation which appearinglie be syndrie and diuers The first cause is drewen frome the obseruation of the consâ—etude in there dayes cheiflie of Ireneus Cypriane the custome wes this that the people broght with them a great quantitie of breade and wyne and offred at the table whereof a certane portion wes taken and vsed to the holy Communion the residue wes sanctified to the vse and supporte of the poore And this no dout is the oblation that Ireneus Cypriane aÌ„d Tertuliane maketh so often meÌ„tion of yea the verrie collectes of your masse as ye be verrie Aippes wyll seme to had reteyne some figure and Image of antiquitie In this consideration wer called collettes being receaued frome the people and oblations because they wer offred to a holy vse in whiche respect Paule to the Philipp calleth the almonsan Sacrifice and a hoste of sweit sauour as I haue alreddy touched Secundlye there is one action of thankes an publyck attestation of our gratitude and thankfulnes which in the scripturs is called one Immolation of prayse and laude Thridlye all communicantes doeth offre them to be reuled and guyded by God yea and mortified whereof speaketh Paule to the Romans giue your bodyes sayeth he to God a lyuing and a holy Sacrifice pleasing to God and after he wytnesseth that he beareth the ministerie and Sacrificeth the Euangell that the oblatioÌ„s of the Gentiles may be acceptable and sanctified by the holy spirit as we haue cyted here tofore The fourt is that there is celebrated the memorie of the Lordes death passion which because it wes the verrie full sacrifice the name of sacrifice is applyed to that action whereby it is represented and thus speaketh Augustine when he sayeth by memorie and recordation our Sauiour is euery day offred vp These are the foure considerations whereby the fathers are moued to giue the name of Sacrifice and oblation to the Lordes table albeit that I dar not altogether allow this in them for since the Scripture giueth no such name vnto it and rashelie we ought not introduce any new speaking nor yet leif the acquent maner and phrase of the spirit of God yet somewhat is it tollerable in the fathers who caryed away in admiration of the dignitie and worthynes of the misterie could not wit certanelie what prayse to giue to it with what tytle decore set vp and exorne it Let this ones declared serue to the vnderstanding of the wryttings of the fathers when soeuer ether we shall read any thing in them or there authoritie shal be layed against vs. Chrysostomus ane Greik and ancien writter doctor 1157. zearis past writtis on this maner Christhes preparit a mekle mair wonderfull and magnificent Sacrifice baith quheÌ„ he changit this Sacrifice it self and al 's quhen he commandit him self to be offred in stede of brutale beastis Quhilks we offred in the aid law Hitherto Chrysostome he writtis iÌ„ a vther place saying O gret gude wyl of God towardis vs O mirakle he that sittis on y â— rycht haÌ„d of the Father in heauin aboue is conteyned in maÌ„nis handis in tyme of the Sacrifice Also he sayis in aue vther place do we not offer sacrifice daylie we do offer bot doing it in remeÌ„brance of Christis death and this hoste is in with mony and that oblation wes anis offred in to heauin bot this Sacrifice is ane exemple of that we do offer the same selfthing we offer nocht the day ane Lambe to Christe and the morne ane vther bot euer the sam self thing Quharefor this sacrifice is ane or ellis be that reassone zit is it offered in mony places ar thay mony Christis na thing les bot thare is ane Christe ouer all quha being heir all haill and thair all haill ane body for as that quhilk is offred in euery place is a body euin sa it is a Sacrifice bot he is our Byschope quhilk offred ane Sacrifice making vs clene We do offre the same that that quhilk wes then offered can not be confoundit Hitherto Chrysostomus out of quhais wordis mony notable leasone may be collected in contrare the realing reassoning myscheant mokrie of vaine men in thir dayis It appeareth that ye wer well bote in the conclusion what hath moued yow so soddenlie In this it is seâ—e that it is most trew that is reported of yow that as euer ye get any matche or any withstand yow ye then kindle and may not awaye with any contradiction But I wounder of yow a man that wyll seme to be verrie diligent in reading the ancients and in collecting all may serue to your purpose being no wayes occupyed but in the defence of this desperate cause that ye gather not out these notable leasons But this is your craft sire to cast a ielousie in the hert of the reader â—hat ye may appear that that ye are not in dede But let vs go to the examination of the mater In dede I can not find the formare wordes in 2. Homi. vpon the Epistles to Timothie nether vpon the first nor yet the secounde but geuing they be written I can find no thing in them any wayes helplie to yow For that the preparation of this Sacrifice is more magnifique and wounderfull nor the sacrifices vnder the law this is but spoken to extolle this holy Table aboue all the oblations of the law In what respect and consideration it is declared at large Of the offring vp of him self that is Sacramentalie spoken and apperteyneth no thing to his reale presence In the latter part euen in the conclusion of the. 2. SermoÌ„e vpon the secunde Epistle to Timothie he wrytteth these wordes I wyll schewe yow something that is wounderfull meruell not be not troubled what is this the holy oblation whidder it be offred by Peter or Paule or any preist of what sumeuer merite is the self same with it that Christe gaue to his Disciples and that the ministers now doeth make why so because men do not sanctifie this but Christe that hallowed that before that as the wordes are one that Christe then pronunced and they that be now pronunced by the ministers so is the oblation one aÌ„d thesame reason is of Baptisme so all doeth consiste
wes deceassed placed vpon the graue which ryte Augustine rebuketh calling them that so did Infideles And it is not to be wondered that they who were instructed in the scole of Pythagoras Plato reteyned and sauored somthing of their olde dregge This vse dured a sufficient tyme amongest them that were conuerted therefore sayeth Augustine cease brethreÌ„ from this heathen error of infidelytie for the holy Soules sayeth he ether be innocency of lyfe are cleane or are purged by satisfaction of repentance and so are receaued by our Sauiour are to be iudged to be with him according to the saying of Paule I wisse to be dissolued be with Christe this farre Augustine making no meÌ„tion of Purgatorie nether yet sending the Soules of the dead to any suche place This consuetude thus flowing from the gentilytie could not be altogether remoued yet wes it corrected in this maner that at the practeis of the Lordes Table and in the buriall oblations were made of bread and wyne suche others thinges to 〈◊〉 â—eleif and vse of the poore yea and in the funerall this wes â—eâ—â—er adioyned that not only almous wes geuin to the supporte of the nedy by the freindes of the dead but there wâ—s added prayer thankes geuing and funerall orations made in the publique assemblie The forme is setfurth by Dionisius that the minister after he had set vp the monument of him that wes to be buried then he gaue thankes to the eternall God who by Iesus Christe had distroyed death and the author of it aÌ„d by him had giuen eternall lyfe to them that beleued in him then wes there certane Psalmes recyted sung by the assistence after this a certane place of Scripture confortable of the resurrection of the dead wes red and exponed immediatlie they that were vnder instruction and vnbaptised were put furth of the temple This done a cathologue wes recyted of them that had bene called vpon to Gods mercy before and the name of him that wes to be buried put in his virtues rehearsed as constancy in religion faith Innocency of lyfe mercy and liberalitie to the nedy to this wes ioyned one exhortation to them that assisted to follow there exemple and fotesteppes then and last came the Minister vnto the corps there recyted certane prayers commending the dead to God Of this ordour vsed in the buriall proceded that euen in the holy communion mentioun wes made of the dead as Augustine planely wytnesseth speaking that his Mother earnistlie craued that mention should be made of hir at the table as we may gather of his book that he wrytteth de Te cura pro mortuis Yet wes not this memorie and commemoration so superstitious as in this aige when oure masse mounging schauelinges braggeth that they offre vp the body and blood of Iesus Christe for the dead and the quick for redemyng of them that be in Purgatorie the Supper of the Lorde being institute nether for dead nor for quick others nor doeth vse it according to the institution and practies of our Sauiour Whereby we may clearlie perceaue in the tyme of Augustine as I haue alreadye declared and may proue by the Greike Canon there wes no oblation suche as ye pretend for the deade but onely ane â—ction of thankes to God for his mercy shewed vpon them in receauing them to his cumpanye The oblations we read in the ancien wrytters are to be vnderstand of bread and wyne and suche others thinges giuen and seruing to the vse of the poore and not for redemption of any Soules out of Purgatorie It can not be denyed but they speak as I haue oftentymes warned excessiuelie yet all is to this end that the releif of the poore may be the more depely imprented in our hartes and that we may haue the greater care ouer them aÌ„d thus brusteth furth to promes remissioÌ„ of sinnes increase of goodes multiplication of the benefites of God yea and some tymes to encurage them the more affirmeth it to auale euen to the deade not that any fructe redoundeth to the deade but onely that they may moue them to greater pitie and liberalitie towardes the indigent they amplyfie and deck vp the mater For this ye bring out of Augustine is not to be vnderstand of any other oblatioÌ„ nor of almus giuen to the poore to the which wes ioyned certane orations or rather commemorations and actions of thankes for the dead And that these be called propiciations and meanes whereby grace and mercy is purcheshed to the dead this we haue to take excessiuelie spokeÌ„ to the prayse of almons and to kendle the charitie of meÌ„ towards there indigent brethren which charitie mercy they complene to be waxed cold thus by faire persuasions and promisses they walken allure and encurage the dull hartes of meÌ„ aÌ„d so the wordes are not to be taken rigoruslie strictlie For if ye shall so do we muste haue recurse to the reule of Augustine already declared that is to the eternall veritie of God reueled in his Scriptures where there is no suche commandement giuen to pray or offre for the deade nor yet allowed by any exemple of attenticque Scripture nor worde spoken of Purgatorie but planely teached that all faithfull are saued vnfaithful condeÌ„ned Where vnto aggreth the doctours them selues as Ambrose De bono mortis He that receaueth not remissioÌ„ of sinnes here there shal be none there to wyt after the departing of this lyfe there shal be noÌ„e because they could not atteyne to eternall lyfe which is remission of sinnes And Cypriane after the departing of this lyfe there is no place to repentance nor effect of satisfaction Here is lyfe ether loste or holden here is prouided for eternall lyfe by the worshipping of God and the fructe of faith And Ieronimus in this worlde we know that we may help euerie one others ether by oratioun or then by Counsell when we shall cum before the Trybunal of Christ nether Iob Daniel Noah may pray for vs but euery man shall bear his owen burthene And Augustine him self besydes the places alledged sayeth he not all hath at there departing out of this world there owen diuers receptacles the godlie hath ioy the wicked tormeÌ„tes but at the resurrection the ioy of the godly shal be amplyfied and the panes of the vngodlye shal be made more greuous when they shal be troubled with there bodyes the holy Patriarches Prophets Martyres Apostles all good faithfull are receaued in peace yet they shall all receaue in the end that God hath promised for there is promished â—esurrection of the fleshe consumption of death eternall lyfe with the Angells this we are to receaue at ones for the rest which immediatlie is giuen after the death euerie man receaueth if he be worthy of it when he dieth This farre Augustine If a rest be prepared for all faithfull where is thy Purgatorie and since