the church of Christ to descrybe some godlye forme and manner of geuynge instructions vnto the people before they come vnto the receyuynge of so hyghe a mysterye The churche that is to saye the deuoute people both of the Magistrates and clergye in euerye countre shall prouyde for them selues that all thynges be done after a decent ordre and of rendryng thankes vnto god for it after they haue receyued it Wherefore this is the hole authoritie and power that the church hath in the worde and sacramentes and other of goddes ordynaunces that they maye thus and shall with all their diligence bothe aswel the Prynces and Magistrates thē selues as the ministers of the worde ordre and dyspose them so in tyme place measure and maner that the people therby myght not only haue the more deuocion to vse them with al feare and reuerēce but also come the better to the same ende and purpose of them that they were ordeyned for of god The churche hath no authoritie to take away any of the sacramentes no more thā it can forbidde vs to fast or pray But to chaūge them vnto any other fashyon as this sacrament was chaunged from the corporal receiuing of it into a lokinge glasse or to leaue them vtterly vndone lyke as men had left the receiuyng of the cuppe in the holy souper that authorite hath no man tyll Christ whiche is the ende that they lead vs vnto come hym selfe For it can be called no right orderynge or dysposynge of the sacramētes to the encreasing of any godlinesse amōgest the people for to take thē cleane away no more than it can be called a right ordering of our prayers to say we wyll praye trewly with our hertes though we do wylfully leaue out the praier of the mouthe also Wherfore it must nedes be an abuse to receiue the sacramēt in one kinde only other wise than god hath ordeyned it Moreouer that we ought to receyue thys sacrament in both kyndes maye well be perceyued in that the lorde hym selfe after he had takē the cuppe into his hādes geuen thākes reached it vnto his disciples dyd that with great feruentnesse and wyth more playne and comfortable wordes expresse our redemtiō and cōmunion in him by the cuppe then he dyd by the breade or by any other sacrament For at baptyme he cōmaunded no more to be said then I baptise the in the name of the father the sonne and the holy goost And at the ministryng of the breade of thankes geuyng no more then take eate thys is my bodye whyche shal be geuen for you But at the ministring of the cuppe he sayd commaunded other in his name to saye take drynke thys cuppe is the new testament in my blode whych shal be shedde for you and for many vnto the remission of synnes Beholde good reader howe comfortable a gospell our sauiour Christe hathe ordeyned thys sacrament of wyne to expresse Wherfore it maye well be called the moste holy and comfortablest sacrament of all other The cup is the most cōfortable sacrament For seyng it is the worde when it is mynistred by the creature that maketh the creature to be a sacrament so doth it doutlesse folowe that so muche the more comfortable as the wordes are when they are ministred so muche the greater is the sacramēt that ministreth them And therfore no christē man yea no aungell from heauē oughte to haue taken awaye from the weake synfull flocke of Christ this moste comfortable sacrament specially seyng the lorde hymselfe cōmaunded it to be vsed also wyth so great feruentnesse Wherfore he that wolde wyth holde thys sacrament of wyne from the people in the holy souper shulde as much as in him lyeth kepe from theym the ministration of this holy ghospell that Christe hathe shedde hys moste precyous blode for them For althoughe we do in dede receiue euen the same thynge before by the breade when it doeth ministre vnto vs the bodye of Christe that we do afterwarde when we receyue the cup whiche ministreth vnto vs his blod yet as he that loseth the profyte of them bothe agayne whiche wyll not for all thys geue hymselfe wyth all dylygence vnto faste prayer almosse dedes and all other Godlye exercyses but wylfully foloweth the workes of the fleshe so doeth he lose the profyte that he had receyued before by the breade whiche ministred vnto him the bodye of Christe that wylfullye wyll refuse to receyue the wyne whiche shoulde also mynister vnto him his blode Wherefore yf it be an abuse to neglecte gods commaundementes when oportunite serueth vs to obey the same than muste it nedes be a great abuse to refuse the receyuyng of the holy cuppe of thankes geuyng whē it is ministred in the holy souper But bycause mē shuld not so greatly passe vpon the trew receyuing of this holy sacrament of the body and blod of Christ ether in one kynde or in both the pope was wont to bring in this argument chiefly ¶ This sacrament of the bodye and blode of Christe sayeth he maye aswel be receyued spiritually by callynge to remembraunce that Christ hath dyed for vs when we do but loke vpon it as it maye be outwardely though we shoulde receyue it ones in the yere outwardely also ¶ The aunswere To saye that the sacrament may aswell be receyued spiritually as it maye be corporallye or outwardlye muste nedes be a wonderful saying For turne it what waye ye wyll and it shal be yet holly agaynst Christ his manifest cōmaundement For yf ye vnderstande by the spirituall receyuynge of this sacrament that it muste be receyued in trew fayth The sacrament was instituted to be receyued both corporally and spiritually but yet corporally also then is that the onely receyuyng of it accordyng to goddes spirituall ordinaunce and none other But yf you vnderstande your saying of suche a spirituall receyuyng of thys sacra as is wyth out the corporall receyuyng of it also so can not that be the receyuyng of it according to goddes spiritual ordinaunce For he gaue the bread vnto hys disciples and commaunded them to take and eate it that corporally also and in like maner gaue he them the cuppe to drynke And therfore as it is manyfestly agaynst the cōmaūdement of Christ to make a gasynge stocke of the sacrament not to receiue it in saying thou canst call asmuche to mynde when thou doest but se it as the Lorde hath ordeyned to put into thy minde by the corporall receyuyng of it after hys moste louyng and spirituall institution so is there no spirituall receyuyng of this sacrament but to take it corporally with suche a spirit and fayth as styrreth vs both to repentaunce for our synnes past To receyue the spirit of god in the sacramēt whē we receyue it corporally what it is and also to amende them agayne by the humble folowyng of hys lawes And yet for the mayntenaunce of a spirituall receyuyng
holdyng her mouthe together and wolde not receyue the chalice Saint Ambrose also Sermone .viii. in psal cxviii wrytyng of the holy souper of the Lorde exhorteth the people to the receyuyng of the sacrameÌ„t with these wordes wheÌ„ the holy souper is prepared se thou stande readye that thou mayst receyue a preseruation and that thou mayst receiue the body of Iesu Christ And thus is the holy souper set forth by the same Ambrose also libr. v. ca. i. ii iii. Where he sheweth playnly that the folke when they dyd holde the holy souper dyd come vp vnto the alter to receyue the bodye blode Lib. ii retract xi And saint Austyne speakyng of the songes that meÌ„ vsed by the alter makyng mencion of the holy souper of the lorde as it was holden in those dayes wryteth that men haue songe psalmes before the offeryng or as that was dystributed whyche was offred Epis lix He wrytyng also ad Paulinam and speakyng of the prayer of the masse setteth together the halowing and breakyng of the bread that was for to be dystributed sayeth that all these thynges were concluded wyth prayer Lib. ii cap. xviii The same saint Austen wrytyng contra Faustum sayeth thus We christeÌ„ men do kepe the remembraÌ„ce of the offerynge of Christe wyth the offeryng et participationae that is to saye with the coÌ„mune partakyng of the body and blode of Christ By these sayinges now euery maÌ„ seeth wel that wyth them of the olde tyme the dystributyng receyuyng of the sacramente was taken forthe effect and substaunce of the holy souper And wythout the whych they dyd not vse the halowyng or offering of the h. sacra but dyd only blysse halowe it with thankes geuyng that it myght be dystributed offered vnto other that were present So that the lay people dyd alwayes vse it in coÌ„mune together wyth the priestes Whereupon that holy father Chrisostome dyd saye Homel xviii vpon the epistle to the Corinthians that in the h. souper there shal be set forth vnto al theÌ„ that are present one bodye and one cuppe And the priestes shall haue it saieth he in coÌ„mune with the folke And further sayd he the priestes do stande in vayne at the alter sermone .iii. ad Ephes and daylye offerynge is done in vayne where no maÌ„ doth coÌ„municate with them And he wrytyng vpon the epistle to the Hebrewes sayde thus also Lioneâ—â— xvii to the Heb. I do not saye that it is ynough to prepare thy selfe .xl. dayes to the coÌ„munion at Easter as yf I dyd forbyd the therby the coÌ„munion at any tyme of the yeare but I wyll thou go alwayes vnto it wyth trewe godlynesse Nowe seyng this holy doctour Chrisostome affirmeth both that the priestes do staÌ„de at the alter in vayne where no maÌ„ doth coÌ„municate wyth them and also that he woulde haue men at al tymes of the yere to go vnto the sacrament in trew godlynesse it is to be thought that yf thys holy bysshop had had none of the clerkes nor of the lay people to coÌ„municate wyth hym that he woulde not haue kept the souper of the Lorde By blissynge of the folke was vnderstaÌ„de the recytyng of the goodnes of god shewed forth in oure sauiour Christe wherby the people were so stirred to faith that thei were blyssed therby In actis concilii Toletani haue we as certeyne priestes had begonne to coÌ„municate by and by for theÌ„selues so soone as they had sayd the prayer of the Lorde before they dyd blysse the folke how that in the same couÌ„sell it was ordeyned that when the prayer of the Lorde called in latyne the pater noster was sayde the blessyng of the folke shuld folow that then fyrst the holy sacrament should be receyued that after this ordre the priestes shoulde receiue it before the alter the clerkes in the quere and the people without the quere In the whiche counsell there was also set forth a reformacyon and an order descrybed for the saying of messe Wherby we maye plainly see howe that the holy fathers in those dayes All the Canons that euer haue ben made for the sayyng of Masse do wytnesse the coÌ„municating of the sacra to be a substaÌ„cy all parte thereof And therfore the olde fathers neuer knew any masse sayd with the communicating therof dyd take the communicatyng of the folke with the sacramente to be the chiefest parte effecte and substauÌ„ce of the messe Yea and not onli is this founde by all the olde holy fathers of the prymatiue churche but it is stablyshed also with al the ordinauÌ„ces of holy counselles where the coÌ„trarye can neuer be founde in any good author but speciall in no couÌ„sel And that doth all the orders and canons made for the sayeng of messe not onely amongest the Grekes but the Latinistes also most plainly wytnesse lyke as we maye well see by the forme and canon whiche hathe ben dayly vsed amongest vs for the same As where it is ordeyned in the canon of the masse that the priest should after the consecration speake alwayes these wordes we meke men do desyer the O almyghtye god coÌ„maunde these thinges throughe the handes of thy holy aungelles to be caryed vp to thy hyghe alter in the sight of thy diuine maiestye that we all whiche of the communion of this alter shal receyue the holy body and blode of thy sonne may be replenysshed with al grace thankefulnesse Seynge nowe that this praier was made for a part of the canon rule which was set forth for the right ordre of sayenge masse was therfore to be continually saide when so euer there was any masse holden it is doutlesse good to perceyue that when thys prayer was made firste and a ryghte it was not made to be sayde in mockage to the dyuyne maiestye lyke as it hathe nowe for longe bene vsed but bycause the people in those dayes shoulde vse to receyue the bodye bloude of Christ wyth the priest when so euer there was any masse sayd Marke these .iiii. wordes specially in thys prayer whych was thus in Latyne Vt quotquot ex hac altaris participatione corpus et sanguinem filii tui sumpserimus that is to saye we beseche the that as many of vs first as haue receyued seconde of thys communion of the alter thyrde the body and bloud of thy sonne fourth may be replenysshed wyth all grace and thankefulnesse Whyche prayer can not be sayd of any maÌ„ a ryght where the body and bloud of Christ is not so receyued as the Lorde appointed it to be done by takyng and eatyng of the breade and by drynkynge of the cup at an holy souper And vpon the receyuynge of the sacrament thus goeth many of the prayers also whiche were made to be sayd after the communion and wer therfore called in latyne Post communionem wherof some of them dyd begyne thus Sacramenta que sumpsimus that is to say
A treatyse of the ryght honourynge and wourshyppyng of our sauiour Iesus Christe in the sacramēt of breade and wyne when it is ministred wyth thankes geuing at the holy supper sette forth by Rycharde Bonner priest in the yeare of our lord god M. ccccc xlviii and the .xii. of Nouember Iohn .iiii. The houre cometh is nowe when trwe worshippers shal worship the father in spirit veryte for the father seketh suche that may worshyp hym DIEV ET MON DROYT VICTORIA IVSTITIA PRVDENTIA To the ryght reuerende father in God / Thomas archebysshop of Canterbury and of all Englande Metropolitane Rycharde Bōner wyssheth grace and peace in our sauiour Iesu Christ wyth the encrease of all godly knowledge IN asmuch ryght vertuous father as god hath not onely called you for longe as many men haue wel perceiued to suche a knowledge of hys moost holy worde as dyd styrre vp in you both a great reuerence towardes the same and cause you ryght earnestly to desyre to haue it trewly taught set forth to the glory of god in al places but specially amongest vs hys people of thys your natiue coūtrey but hath also after it hath now pleased hym to offre the same frely vnto vs called you to haue the ouersight therof I haue thought it not onely mete but therwythal my boūde dew tye to present thys my poore worke vnto your faythful dyscretion And not bycause I dyd eyther iudge any thynge to be in it whych I wolde declare vnto you as yf you were ignoraūt of the same or els that I feard you wolde not prouyde as much as in you laye the trewth in al thynges to be knowen and set forth wythout the vtteryng of my rude and symple mynde in it but onely bycause I knowyng the slendernesse of my lernyng and beyng yet constrayned to wryte of thys so weyghty a matter feared that there might be sumwhat wrytten of me in it that shoulde not fully agree with the veryte of goddes worde which is now so greatly desired almost of al mē to be sincerely declared that it semeth they wold euen deuoure the same yf they myght but ones spye it out I haue therfore hūbly gyue this poore worke vnto you inspecially that it myght rather be corrected by your godly iudgement and dyscrete ouersyght thē thought worthy to be thankefully receyued And lesse the rudenesse therof might yet let you from the reading of it for the same I haue here also in a brefe summe set forth the special matters of it whych are these Fyrst in declaryng how our Lorde Iesu Christe myght be honoured a ryght in thys sacrament when it is mynistred at an holy souper I haue shewed what God gyueth vs by his holy worde and sacramentes specially what he gyueth vs by this most holy sacramente of hys bodye and blode by the whiche I haue sayde that our lorde Christe though thorowe his heauenly spirite also offereth and presenteth vnto vs hys very body and blode as it was both in sufferynge death for vs here and as it is also at the ryghte hande of God for vs nowe that is to saye as his very bodily Passion trew Resurrection and Ascensyon was and is continually the onelye meanes that purchaseth vs the grace and good wyll of God for the remyssion of all our synnes and presenteth the same freely vnto vs by hys mooste mighty spirite by this his holy sacramente for to helpe vs bothe to a sure fayth and trust in the same free remyssyon and for to woorke in vs also all the hole strength and vertue of his very body and blode as the very same mekenesse loue and charyte with al the holynes ryghtuousnesse and purite that hath alwayes bene and is in it These .ii. thynges chiefely doth our lorde Iesus Christ offer and freely present vnto vs by hys myghtye and mooste heauenly spirite and by thys holy sacrament to thentente that we myghte so receyue by the vertue of hys bodelye passyon whyche he suffered yet but once for all the free remission of our synnes at all tymes and by his trew resurrectyon and ascensyon our full iustificatyon lyke as he hathe dyed for the one aswell as for the other By meanes wherof I haue sayd also that thys sacrament is called the bodye and blode of Christe and the very testament or promyse of theym beyng present with it thus at al such times as it is ministred according to his institutiō Wherupō I haue in lykewyse further declared that forasmuche as there is present thus the bodye and blode of Christ so muste this nedes be the honoure and worshyppe specially dew vnto it when it is ministred That we do fyrste and before we wyll receyue it beyng the treasure of all heauenly vertues cōceyue suche a fayth and trust in hys bodyly passyon and trew resurrectyon thorow this his free and vndeserued callynge of vs to the better remembraunce of it by thys sacrament of hys owne instituting for the same purpose as maye cause vs both to laye awaye all the vyces within our corrupt bodyes with suche a repentaunce as feleth vs sumwhat to haue nede of the greate vertues offered in it and to beleue also that we shall the more assuredly receyue then the full remyssyon of all oure synnes thorow the worthines of the same passion and resurrectyon And secondly that we do forth with vp on thys callyng of vs vnto faith by thys sacrament receyue it externally also accordyng to hys ordinance for the strengthenyng confyrmyng of the same fayth the more assuredly in vs and for our better encreasyng in his most godly vertues And thirdly that we from thence forth do geue ouer oure selues holly to the rest of hys lawes but specyally to the charitable and louyng expressing of his mekenesse and pacience to oure neyghboures agayne lyke as he hathe moste gentely dealte with vs in geuyng theym vnto vs freely before These .iii. thinges repentance faith and amendemente towardes oure neyghboure are the special honours dwe vnto thys sacrament at all such tymes as it is ministred accordynge to his ordinance wherwith we must honour it in spirite verite And yet do not these kindes of honouring it let that we shold not at al such times as we wyll receyue it humbly honoure it with all the powers and membres of our bodyes also yf some necessitie do not debarre the same as with the vncoueryng of our headdes wyth the knelyng and bowyng downe of our bodyes and with the praysyng of hys goodnes therein with oure tounges but the honouring of it in spirite and veryte doeth seclude all other tokens to be done vnto it but when we can so wourshyppe it before As to wete we can neuer honoure thys sacramente a ryght with handes and knees but when we can fyrst conceiue such a fayth and trust in the bodylye passyon and trew resurrectyon of Christe for the remyssyon of our synnes by hys free callyng of vs vnto it thorow the
for to helpe vs the better vnto a sure fayth in the remission of all our synnes that the same grace good wyl of God shall helpe vs by them also vnto all the other strength and vertue of hys bodye and heauenly lyfe And so forbycause they do freely thus present vnto vs the grace and good wyll of God for to helpe vs to both these thynges thorow the effect of Christes body as it was both in sufferyng death for vs here and as it is in syttynge at the ryghte hande of God for vs nowe also when so euer they be ministred accordyng to theyr instytucyon therefore dyd sayncte Paule speakynge of holye baptysme Ro. vi saye also we are buryed wyth hym by baptysme for to dye that lykewise as Christe was reysed vp frome death by the glorye of hys heauenly father so we also shoulde walke in a newe lyfe By the whiche wordes doubtlesse he meaned not that baptisme was a sygne that caused vs the better to beleue oure synnes paste onely to be buried in the death of Christe in that it dyd witnes the grace of God to be frely presented vnto vs for to helpe vs to do the same but that we were endued by it also wyth the same lyfe that Christe dyd ryse agayne in that is to saye with the same mekenesse loue and charite that was in his bodye when he dyd ryse agayne for to burye in vs yf we woulde applye our lyues therafter those remanentes of synne also whiche dyd yet abyde in vs after faythe and whyche myghte elles cause vs to fall vnto synne agayne afterwarde And he speakyng also of the souper of the lorde i. cor xi called it the communion or partakyng of the body and blode of Christ By the whiche sayng he meaned not that this breade and wyne whyche was vsed in the holy souper was a signe that might cause vs the better to beleue in the bodye and blode of Christe for the remyssyon of oure synnes paste onlye in that it dyd presente vnto vs freely the grace of God to helpe vs to do the same but that they dyd cōmunicate vnto vs also the very substaunce of his nature as his naturall mekenesse loue and charyte for to nouryshe our bodyes to an heauenly lyfe yf we woulde applye our selues vnto them Yea and this was his meaning also when he called the preaching of the gospell the power of god to all them beleuynge in it Rom. i. For it geueth forth such a strengthe and power of goddes grace thorow the merites of Christes passion as dothe not onely delyuer vs from synnes past in presentyng of our faythe vnto vs to helpe vs to beleue in the same surely but also it delyuereth vs from those synnes that might come vpon vs agayne afterwarde yf we wyll dylygently geue ouer our selfes to it and to the rest of hys lawes Well by these thinges nowe a foresayde it is sumwhat manifest what the worde and sacramētes are and what thinges god geueth vs by thē to wete these .ii. thinges specialli First he geueth vs our fayth the better by thē that is to saye he causeth vs the better to beleue hys passiō death to be oures at all tymes in that he sheweth witnesseth by thē as by tokens of his owne instituting for the same purpose that his passiō is cōtynuallye of so muche strength and vertue for vs that it doth frely offre present the grace good wyll of God vnto vs by thē for to helpe vs to beleue suerly in the same for the remyssiō of al our sinnes fyrst when so euer any of thē is ministred vnto vs after his cōmaūdemēt And secōdly seyng that Christe dyed not to helpe vs vnto fayth onely in this worlde but to geue vs a part of his heuēly life also for to cause vs the better to hope after a more full vse of it here afterwarde as he dyd nowe geue vs an earnest therof so dothe he geue vs by these sygnes also the very substaunce of his body and heauēly lyfe for to helpe vs to reforme oure lyues accordynge to the same Wherfore I may well conclude vpon this sacrament of breade and wyne as I maye nowe from hence forth let the other .ii. passe that it is a sygne tokē wherby our sauiour Christ doth minister and geue both these thinges in speakyng this sygnifycation vnto vs thus by it as this breade and wyne is at my commaundement geuen vnto you to be eaten and dronken into your bodies as your owne fode so is my death resurreccion your owne fode in presentinge vnto you at al suche times as this sygne shall be offred vnto you the grace and good wyll of god frely for to make you beleue suerly in my deth and resurrection both for the remyssion of your synnes and for the receyuyng of all the strength and vertue of my heauenly life also for to helpe you frome fallyng vnto synne againe hereafterward so farre forth as you wyll applye your dylygence therunto and suffer my spirite to rule you in it And therfore seyng that thorow this signification there is of promise presēt spiritually both the vertue substaūce of Christes body in sufferyng death for vs here also the effect spiritual substaunce of his body beyng now in heauen so myght Christ well say of the breade whiche he vsed at his holy souper This is my body whiche shall be geuen for you And of the cup in lykewyse myght he well saye Thys cuppe is the newe testament in my blod whiche shall be shedde for you and for many vnto the remyssion of synnes And fynally forasmuch as these sygnes and tokens do thus preuent vs with the grace and good will of god only for the merites of Christes passion to helpe vs to a sure faythe in the remission of our synnes and to all the strengthe and vertue of Christes body and heauēly life also that we might amende our liues afterwarde and serue hym in all holynesse and righteousnesse therfore are these sygnes and tokens for the better declaracion of their offyce called sacramentes that is to saye godlye ceremonies or exercises ordeyned of god for to sacrat and make vs holy euen with Christes owne holynesse and goodnes These thinges now beyng had in remembraunce do of them selues in a manner declare what honoure dynaunce this is to be iudged of all Christen men That as we can not be sure that it is the sacramente of Christe or of his bodye and blood but when it doeth the office that he hath appoynted vnto it in minystring forth of his mynde and sygnification so ought we not to saye that we can conceyue as moche comforte and faith by the vsynge of it anye otherwyse than euen after his owne institution ordynance And againe seynge that Christe hathe ordeyned this sacrament to be oftentimes presented vnto vs as well as he woulde haue vs oftentymes called vpon for the dylygente hearynge of his holy
in of late whiche was vtterly vnknowen to them of the olde tyme. The which kynde of honouringe can as lytle stande with the pleasure of god in this sacrament whiche commaundeth vs to take eate and drynke it as could the honouring of the brasen Serpent with handes knees after they had lefte out and forgotten the remembraunce of it that god had ordeyned it to present and geue vnto them ¶ But thou sayest when I se the sacrament ether lyfted vp in the masse or set forth by any other meanes I can the better call to remeÌ„brance by it the mercyfull helpe of God whych is vniuersally present And therfore it is good to se the sacrament at all tymes and to worship it though we do not receiue it ¶ The aunswere Fyrst for asmuche as Christ hath not ordeyned thys sacrament to put vs in any godly remeÌ„brance but by the eatyng and drynkyng of it at an holy souper so ought we not to say that we can the better call to remembrance the goodnesse of God by the seyng of it then by the corporall receyuyng of it Nether is it to be takeÌ„ for the sacrament of the bodye and blode of Christe but for one of hys good creatures except it do put vs in remeÌ„brance of his bodye blode after hys owne ordinaunce And secondly to worshyp a creature wyth handes and knees is not ynough to say thou wylt when thou seest it cal to remeÌ„brance the vniuersal helpe of God but we muste be sure also that the creature be ordeyned of god him selfe for to put vs in suche a remembrance For a man and speciallye a godly man is the excellent creature to put vs in remeÌ„brance of the goodnes of God that maye be ether in heauen or in earth The Sunne the Moone all maner of beastes vpon earth are the precious workes of God and the very ymages of his godly power whych do manifestlye shewe forth also his woÌ„derful wysedome and goodnes at al times lyke as he wytnesseth hym selfe in hys worde And yet so farre is it of that we shulde therfore worshyp any of these hys creatures that it is playnly forboden by hys holy worde ¶ Thou sayest further paraduenture why do we then worshyp oure parentes prynces and magistrates with cappe and knee seyng they are but creatures ¶ The aunswere These persones are appointed of God to teache vs to folowe the lawes of Christe yea and to put vs in remembraunce of the same wyth corporall punyshmentes yf we do not folowe theyr instructions And therfore we are bounde to be both obedient to all theyr good ordinaunces and also to shewe the same obedience towardes theyr persones wyth the humble vncoueryng of our heades wyth the knelyng downe vnto them or suche lyke according to the vse and maner of euery countre But God hath not appointed the sacrameÌ„t of hys body and blode to be worshypped for any thyng that we can call to remembraunce by it but when we do receyue the same remembrance by it which he hath appointed to geue vnto vs by the corporal eatyng and drynking of it And therfore seyng God hath not appointed it to put vs in any remembrance of hys power or goodnes by the seyng of it but hath geuen vs a playne coÌ„maundemeÌ„t to receyue it affirming it to be hys body and blode when he speaketh vnto vs by it these wordes take eate thys is my bodye take drynke thys is my blode by the whych saying of Christ as thys vse can not stande that we shuld receiue hys bodye and blode ether by the lokyng vpon it or by the knelyng before it for any other remeÌ„brance besydes thys so ought we to folowe fulfyll thys commaundement of the Lorde and to let the settyng of it vp for to be kneled vnto without the receyuing therof fal as the playne inuention of man And yet seyng the lorde doeth in the holy souper thorowe hys worde and sacramente offre hym selfe vnto vs after a synguler grace and sheweth hymselfe to be more mercyfullye present in this sacrament when it is ministred at his holy souper than in other of hys creatures so shall we wourshyp hym there also accordyngly that is to say fyrst How 〈◊〉 worshiâ—â— Christe in the â—â—crameÌ„t conceyue an earnest repentauÌ„ce for our sinnes paste wyth a sure fayth by it in hys death and bodye bothe for the remissyon of our synnes and for the receyuyng of his own grace and strength to amende theym agayne and then wyth the same fayth receyue it humbly and wyth the fallyng downe vp on our knees and with the shewyng of all other corporall reuerence lyke as we maye reade Genes xxiiii Exo. iiii and .xii. that they of the olde tyme dyd worshyppe God with the fallyng downe vpoÌ„ theyr knees and with other tokens of honoure reuerence so often as he dyd present hymselfe vnto them after any specyall or syngular maner as by the ministracyoÌ„ of his word sacrameÌ„tes Wherfore thys doth well agree wyth the scripture that seynge we haue in the holy souper the lord hym selfe present amongest vs as he was present wyth theim of the olde tyme in their sacrameÌ„tes that we should worshippe hym there also both with hearte and mynde and with all the powers and meÌ„bres of oure bodies as well as they dyd worshyppe hym so in tymes past and yet commytted therwith no ydolatrye But that we shoulde therefore reserue the breade whiche hath bene once at the souper and cause the people to lyfte vp handes and eyes vnto it as though god were bounde thereunto whether it dyd minister hys worde and sygnyfycation vnto vs after suche sorte as he had appoynted it or no that can not stand wyth the worde of God whiche requireth but thys honoure obedyence onely of vs in thys sacrament that we streÌ„gthen our faith by it The which strengthening of our faith as be it it can not be wrought into vs by anye other meanes than by the receyuynge of it onely after Christes ordynaunce so is it then only to be worshipped and takeÌ„ for the sacrament and none otherwyse Furthermore there can no man saye that the breade and wine shuld be Christe hym selfe comprehensyblye or naturally bynde hym vnto them bycause they haue bene ones presented at his holy souper But we muste nedes graunte this sacrament to be then only a signe token that God doeth present vnto vs his very body and blode when it doeth present and speake these wordes vnto vs take eate this is my bodye take drynke thys is my blode c. And therfore as we can not say that we receaue these wordes by the sacrament but when we receyue it corporally in and at the holi souper so can we not say that we do reserue Christ amongest vs after the souper but by the applyenge of our hole lyues to his holy wyll How to reserue Christ amongest vs. as by the often receyuyng of thys sacramente and by the
folowe this abuse not knowynge any better but beynge seduced by their pastors that do they not as the membres of Iesu Christe and of his churche The meÌ„bres of the churche may wel â—â—re but not as the meÌ„bres of Christe but as they are vnperfite and ignorauÌ„t persons which ignoraunce god oure heauenlye father for his sonnes sake Iesu Christ shal forgeue them withal their other offences lyke as he doth forgeue vs our dayly synnes also when so euer they or we do repent ¶ But for an excuse of this cloked holynesse the Pope sayeth further it can be none abuse nor anye euell thyng what so euer is of good deuotion done to the honoure of God and to the hauynge of hys sacramentes in hygher reuerence ¶ The aunswere Thys were verye well spoken yf all men knewe truely what good deuotion were Whyche doutlesse can be in nothynge where Goddes worde and commaundement is not King Vzia did of a good deuotioÌ„ as he thought saue certaine of the best catle which he toke froÌ„ his enemies ii para xxviii to do sacrifice vnto the lord with all for the great victory he had geueÌ„ hym And yet bycause it was not according to gods coÌ„mauÌ„demeÌ„t that he so did he was puinished for it And therefore we maye not loke what we thynke to be good deuotioÌ„ vse it but we muste couÌ„te that the best deuotion which doth most agree with gods coÌ„mauÌ„demeÌ„tes Wherfore let vs count this to be theÌ„ chiefe honouryng of this sacrament to receyue it with such a pure faith as causeth both repentaunce for our former synnes a good purpose to amende theym agayne to sprynge forth in vs. Well thus haue we proued that this sacramente oughte not to be reserued for to be corporally wourshypped also as the Arke was And as thys was a great abuse to sette vp the sacrament or to carye it aboute in processyons for to haue it corporally wourshypped without the presentyng of it to be corporally receyued sayinge ones in the yeare onely so was thys no lesse abuse to receyue it than neyther but in one kynde onelye And that this was also an abuse consydre fyrste that it muste nedes be graunted to be an abuse to alter anye of Goddes ordinaunces otherwise than he vsed them himselfe To vse any thing otherwyse than the lorde hath coÌ„mauÌ„ded is an abuse and coÌ„maunded them to be vsed of other Now is it plaine and of al men confessed that the lorde in hys fyrst souper dyd coÌ„municate the sacrament in both kyndes vnto his disciples commaundyng them also to do the same that he himselfe had done before them The whiche commaundemeÌ„t was obserued and the sacrameÌ„t in both kyndes coÌ„municated for longe tyme in the church after Christ yea and it hath bene alwayes vsed to thys daye in Ethiopia and Gretia And how it came to passe that men of late dayes dyd vse to receiue it thus in one kynde only we fynde no good testimony Wher by we iudge it to haue crept in by the negligence of priestes and pastors But seyng the Lorde hath ordeyned the breade to be the sacrameÌ„t of his bodye for it selfe and the wyne to be the sacrament of his blode we ought to speake of them as he hath ordeyned them and none otherwyse The lorde hath appointed these wordes to be mynistred by the breade take eate thys is my bodye whyche shal be geuen for you And these to be ministred by the cuppe take drinke thys cuppe is the newe testament in my bloude whych shal be shedde for you and for many to the remission of synnes And wherfore wyll we then be wyser then Christ hath taught vs in sayinge the breade alone is the body and blode of Christ and the cuppe the blode and body in dede in hym selfe the lorde hath his body and bloude inseperable and geueth them to vs holly together and vndeuided Yet as he hath ordeyned the breade for the distributyng of hys bodye and the cuppe for the geuing forth of his bloude so ought we to vse them to speake of them wyth out any further reasonyng ¶ But for the ministring of the sacrament in one kynde onely and for the mayntenaunce of all other abuses contrarye to goddes coÌ„maundementes the Pope is wont to bryng in thys reason The churche hath in all outwarde thynges power to dyspose and ordre as they shall thinke best and therfore thei may kepe this ordynaunce of receyuyng the sacrameÌ„t in one kynde onely yf they shal thynke it good The aunswere The holy churche of Christ beynge grouÌ„ded wyth his spirite Who be the church of christ what is their authoritie hath doutlesse power to ordre dyspose all outward thynges in tyme place measure and maner so farre forth as the same may make to the encrease of godlynesse amongest the people that is to say deuote people both of the clergye layte maye ordre and dyspose the tyme place that gods wourde and the holye sacramentes shall be mynistred in and they maye ordre the maner measure and tyme of praying together in the church appoint the daye and tyme when the coÌ„mune faste shal be obserued of all the people together In al these thinges hath the hole church of Christe ful authoritie and power to dispose that the thynges myght so muche the better for suche appointing of tyme place measure and maner be obserued and holden as Christ hath commaunded them that is to saye that men myght the more coÌ„ueniently by the appointing of suche a place and tyme heare the worde of God and receyue the sacramentes and the more quyetly come to the ende that fasting and prayer was ordeyned for Out of the whych grounde the church hath euen from the begynnyng made ordinaunces both for the worde and sacrameÌ„tes and also for other godly exercises As for thys sacrament that men shulde receiue it fasting in the morning yf necessitie dyd not otherwyse requyre bycause that tyme semed and is as euery man wel knoweth more mete for the styrrynge vp of deuotyon and earnest godlynesse than is the tyme after we haue eaten oure full And further seynge that the commynge together to the Lordes souper is the godlyest and moste holsome worke that one of vs maye exercise vse with another so hath the church thoughte it good and to the furtheraunce of muche deuocyon that it shoulde be holden in a place bothe seuerall from all other and also with out the vsing of any worldly businesse with it as not onely saint Paule i. Cor. x. but all the hole coÌ„gregation of Christ also ordeyned that meÌ„ shulde kepe none other feast in the churche when they wolde go vnto the table of the Lorde but it alone Also seyng that Christ hath not shewed by expresse coÌ„maundement what praiers of thankes geuyng or what other godlye instructions he woulde haue vsed at hys holy souper and dyd yet vse it hym selfe with great plentie of theÌ„ both therfore ought
be peceyued For howe shoulde they eyther haue gathered a sure fayth in Christe by seynge the sacrament as it was thought to be to be lyfted vp when they knew no thing whether it was Christes wyll and mynde to haue it so shewed vnto theym or no wythoute the sure knoweledge of the whyche there can no manne gather a sure faythe Or howe shoulde they haue gathered any trewe repentaunce by the hearyng of a priest say masse before them when they hearde hym speake neuer a worde agaynst them that brake the lawes of God wherout the trew knowledge of syn and repentaunce for the same doeth alwayes sprynge seyng he spake in such a language as they vnderstode nothyng at all And therfore it dyd rather coÌ„forte them in theyr synnes then moue them from them so longe as it dyd not bryng them trewly vnto these .ii. thynges Well we haue declared thus both these .ii. thynges to wete fyrst that there ought no masse to be said wherin the souper of the Lorde is handled wythout coÌ„municantes And secoÌ„dly that there ought no mo masses to be sayde in a churche then one at ones yf the people may al together coÌ„ueniently heare one priest And so there resteth to declare nowe whether it be worthy reprofe punishement for a trewe christen man to be present at the souper of the lorde and not to receyue the sacrament The worde of god is doutlesse manyfest ynough in this whyche to all them indifferently that are present at the souper is spokeÌ„ thus in the name of the lorde Christe take eate thys is my bodye take drynke thys is my blode Now to be present at the speakyng of these wordes to geue no credence that Christ doth offre preseÌ„t vnto vs in them together wyth the sacra the very meat drinke of euerlasting life It is a playne token of vnfaythfulnesse and dysobedyence to be preseÌ„t at the souper not to receiue the sacra is surely worthy to be reproued in a christeÌ„ maÌ„ But it is not possible that we shoulde beleue thys trewly yet not be obedieÌ„t vnto the lorde in receyuyng at hys haÌ„des with all thankefulnesse deuotion suche meate and drynke as may geue hym euerlastyng lyfe when it is frely offred hym And therfore yf not to beleue that Christe doth offre vs here his bodye and blode as the meate of euerlastinge lyfe be worthy reproffe so must it also be worthy reproffe not to take it wheÌ„ it is frely offered And yf thou sayest thou art not at all tymes worthy to receyue it when thou art at it so do I aunswer that againe that thou art not worthy theÌ„ to be present at it neither For it is also worthy reprofe for a maÌ„ to geue him selfe vnto any godly exercise To the souper perteyne they onely that wyll receyue to the which he findeth himselfe not mete or worthy but specially to be preseÌ„t at the exercysing of the godly souper For it is manifest that Christ hylde this his holye souper with such disciples only as wer worthy as it appered outwardly according to the which we must iudge as vnto al the whiche he gaue his bodye and blode coÌ„mauÌ„ded al that same to take eate it Therfore can no maÌ„ be present or is mete to be at this godly exercise which knoweth not that he maye receyue the h. sacra to hys saluation and so be a disciple Christ For he that hath not geuen hym selfe so farre in to the doctrine of Christ that he wil abyde in the lorde desyre the lorde to abyde in hym he is not mete to heare these wordes spokeÌ„ vnto him take eat this is my body c. The holy fathers woulde suffer no man to be preseÌ„t at the holy souper whome they thought not mete to receiue Wherfore the h. fathers of olde tyme haue kepte thys vse very strongely earnestly that they after the coÌ„mune prayer sermone was made before they begaÌ„ to holde the h. souê‘ wolde put out of the christeÌ„ coÌ„gregatioÌ„ beyng assembled together in the churche not onely suche as were yet learners of theyr fayth not christened whome they called Cathecumeni and such as were possessed with euel sprites were not wel by theÌ„ selues or by the sprit of christ whoÌ„ thei called Euergumeni with them also that dyd coÌ„tinue in any open crimes or manifest vngodlines but theÌ„ also which stode yet in doiÌ„g of the penaunce whiche had ben layde vpon them for theyr great offences wherwith they had offended the christen congregation openly and were not yet reconsyled vnto Christe by satysfyenge of his faithfull people whome they had offended that they would amende nor absolued of theÌ„ for the same All these they woulde put out of the churche when they woulde holde the holy souper of the lorde as men vnworthye to be present at it Whiche thinge they dyd not wtout a good cause For seyinge Christ as I haue sayde dyd holde this his holy feast with those dysciples only to all the whiche he gaue his body and blode and al the which dyd rceiue eate the same and seyng he hath commaunded vs to do euen the same thinge in his holy souper that he dyd hym selfe so is it doutlesse ryghte semyng that we shoulde holde this holy feast but in the presence of such dysciples only so farre forth as we can iudge them by theyr workes as are both mete worthye and desirous to receyue the holy sacrament For as it is very vnmete worthye great reprofe as holy Chrisostome saieth to be called of a right gracyouse lorde for to come vnto a costly and precyous feast and yet when thou commest vnto it not to proue of the meate and drynke that is set before the so muste it nedes be worthy great reprofe to be called of thy lorde and sauiour and that to the feastfull eatynge of his most precyous body and blode and yet not to proue ones of it And bicause of this the holy fathers haue acknowledged all them to be vnworthye also to be present at the holy souper and to beholde the godly ministracion therof that are not worthye and mete to receyue the holy sacrament also Whiche vnmetenesse vnfaithfulnesse and despysyng of the heauenly meate and drynke holye Chrisostome doeth sore speake agaynst in wrytyng thus of it Who so abydeth and standeth present at the holy souper doth not wyth other receyue the sacramente he standeth there stubburnly and wythout all shame For sayeth he as by the table of a lorde whych is but a man the seruauntes shall not be present that haue made angrye or offended theyr maister euen so shall there be done also by the holy souper where there is brought forth the kylled offeryng the Lorde Christ the lambe of God Therfore men do bydde them go theyr waye that are in synne Now when this is done and they that knowe them selues in synne do not go theyr waye
presentyng of thys his sacrament to be externally receyued in the remēbrance of the same as causeth vs both to repent of our former synnes and to be redye and glad to receyue it also accordyng to hys ordynaunce for the better assuraunce of the same fayth in vs. The whiche fayth as we can neuer conceiue it by thys sacrament but onely when it is presented to be externally receyued accordynge to Christes ordynaunce for hys ordynaunce in it and in al other thynges is the onely thing that causeth vs to gather a sure fayth in hym so is it then onelye to be wourshypped externally also and at none other tyme. And thyrdely I haue shewed by a plaine declaratyon taken bothe out of the holy scripture and of the vse of the prymatiue churche that there should no messe be done wherin the souper of the Lorde is handled without communicantes that is to saye without suche as maye haue the sacrament communicated vnto them And that thys is trew sayncte Cyprian speakyng of the ryghte vsyng of the lordes supper sayd also in wrytyng of it thus utique ille sacerdos uice Christi fungitur Lib. ii Epist iii qui id quod Christus fecit imitatur That is to saye that priest doubtlesse doeth execute the office and doing of Christ in thys sacrament that doth folowe euen the same thyng whiche he dyd in it Nowe yf that priest do execute the offyce and doynge of Christe a ryght that foloweth it only the Christ hym selfe dyd in it then do not those priestes vse thys sacrament a ryght that wyl not entende when they wyl holde the souper of the Lord to styrre vp a trew fayth in Christ for the freremyttyng of all synnes and for the conferrynge of all other vertues by the offerynge of it to be receyued externally and that wyth the gyuyng of suche thankes thorow the recyting vp of the great goodnesse of god shewed forth in oure sauiour Iesu Christ as may quickē in the people both a sure fayth in Christ and also a reuerence towardes hys ordinaūces or euer they shall receyue it but wyll make them beleue eyther that they shall receyue as muche profyte yf they do but loke vpon the sacrament as God hath ordeyned to put into theyr myndes by the corporall eatynge and drynking therof or els that they shal take as muche profyt yf they do receiue it but in one kynd onely as they shuld yf they dyd take it in both And fourthly I haue declared that it ought to be muche reproued in a trew christen man to be present at the holy souper of the Lorde and not to receyue the sacrament Bycause the doynge therof muste nedes procede of the imperfection of fayth as eyther bycause men do not beleue these wordes a ryght when they are spoken vnto them take eate take drynke or that they do not esteme dere ynough the healthfull meate drinke of hys body and blode or elles they haue some superstitious feare of the sacramētes in thynkyng them to requyre a ful perfection of lyfe to be in vs before we shoulde receyue them when they requyre none other perfection to be in vs then that we wyll but ones desyre vnfeynedly to haue oure imperfection and weakenesse strengthened by suche thynges as they frely offre vs to do the same with all Now whyche of all these thre do holde a man from receyuyng of the sacrament it is doutlesse worthye great reprofe These foure thynges specially dere father haue I declared in thys lytle worke and for the better profe of them to be as they are here declared as it semeth to my poore iudgement I haue also confuted some of the principall argumentes whyche the Pope thorowe hys adherentes was wont to make for the contrary Moste humbly desyryng your good lordshippe now that yf there be any thyng in it whych do not agree with the veritie of goddes worde to admonyshe me of the same that it might so thorow your godly correction at the least way do not hurte though it be lyke to do but lytle good Which thynge yf it myght please you of your goodnesse to do I woulde not onelye retracte and wyth all dylygence reuoke agayne all suche faultes as your discretion shall fynde in it but also thynke my selfe boūde to praye for your good estate so longe as my lyfe shoulde endure The whyche I beseche the lyuynge God thorowe hys dearely beloued sonne Iesu Christe longe to continue to the glorye of hys moste holy name and to the profyte of your soule And thus moste hartely fare ye wel Wrytten the seconde yeare of the reygne of our souerayne lorde kyng Edwarde the syxte and the xiiii of Nouembre by Your obedyent Diocesen and dayly orator Rycharde Bonner ¶ Of the right honouring and worshyppyng of oure sauiour Iesu Christe in the sacrament of breade and wyne when it is ministred at the holy souper THat the good and simple people might haue a grounded sure enstructiō of this it shal be expediēt for them to know fyrst what honouryng and worshippyng in the scripture is called and is and wherin the trew honouring of our lorde Iesu Christ doeth specially consyst and stande Out of the whiche then it shall be easye to perceyue howe we shoulde honoure Christe a ryghte in thys holy sacrament To honour outwardeli what it is Nowe to honoure or worshyppe as it is takē outwardly is to shew vnto one whome we wyl honoure tokens of a good wyll and mynde and of hauynge hym in estimation and reuerence in oure hartes As to prayse hym wyth wordes to knele or fal downe before him in shewing him obedyence therewith or els to gyue hym suche gyftes as we iudge him to haue most pleasure in All these be outward tokens of a good wyll and mynde within and of hauynge one in estymatyon and reuerence in our heartes Therefore to whome so euer we do shewe these tokens there doeth euery man saye that we do honour and wourshippe him therwith But as they are oftentymes of dyuerse condytyons or sundrye degrees amongest vs vnto whom we do thus shewe honoure and wourshyppe so do we vse dyuerse and sundry tokens also in honourynge them For they that be our superiours are otherwyse honoured of vs than they that are ether oure inferyours or lyke vnto vs. And lykewyse do we honoure theym also that are oure hyghe gouernours otherwyse than them that are not in so hyghe authoryte For some do we honour only with the puttyng of of our cappes other some with cappe and knee and other some agayne with knelyng hole downe with kissing of theyr handes and suche like And yf we wyll honour any manne wyth gyftes so are the same diuerse wyth vs also For moste commenly we wyll geue vnto euery man suche kynde of gyftes as we knowe to be mete for hym and as we thynke he wyll thankefully take As to great men do we geue great giftes and thoughe not great in coste and
word sacrameÌ„tes also with haÌ„des knees applyed to the huÌ„ble mekenes of the spirite to receyue the same with all reuerence when so euer they shall be mynistred vnto vs. But bycause the humble mekenesse of the spirite onelye must appoint in euery man wheÌ„ and howe farre forth these thynges shall be tokens of the trew honourynge of God in his holy word and sacramentes and not bycause they belonge vnto it specyally of them selues so wyl I fyrst declare what thinges God geueth vs nowe by hys holy worde and sacramentes that the special honour due vnto the same myghte the better be knowen as the only meanes which may cause these other kyndes to haue place wyth theym also What tyme as oure sauyour Christe shoulde offer vp hys blessed body vpon the crosse for the redemption of mankynde i. Io. ii Ephe. v he dyd it with so muche mekenesse loue and charitie that the heauenly father was fullye therwith content and pacified right thankefully accepting the same into his diuine nature as a meane most sufficiente fullye able for the workyng in all men not onely of a sure fayth trust in the remyssyon of all theyr synnes i. Ti. ii Heb. ix but for the workyng also of all holynes righteousnes in theÌ„ For fyrst in that it was the blessed bodye of hys derely beloued sonne whiche was so offered vp vpon the crosse he sawe it to be able ynoughe for the workynge of a sure fayth in all men and to cause theym to truste vnto the worthynes of it for the full remyssyon of their synnes how sore so euer thei had offeÌ„ded or how long so euer they had lyen therin And agayne in that it was done with so muche mekenesse loue and charite as dyd excede all other in plentifulnes he sawe it able ynough to make all men partakers of those his heauenly vertues both for the stablysshing of theÌ„ in the same faith against al such sinne as deth the deuel might laye agaynst them afterwarde for to be as a sure earnest vnto theÌ„ also whiles they wer yet in this world of that godli life which thei might hope to receiue more fully in another world Mooste thankefully therefore dyd the infynite goodnesse of God accepte and take the meke passyon and louyng death of oure sauyour Iesu Christe Ephes i. Hebre. ix that man thereby myght not onely be iustyfied but also be holly reconsylled and brought agayne vnto hys fyrst state of innocencie that is to saye that he myght not onely be loosed and quit froÌ„ hys synnes committed thorow fayth conceyued in the worthy acceptyng of hys passyon but receyue thorow the same fayth also suche a parte of hys ful and aboundant mekenesse loue and charite as myghte both reconsyle and brynge hym agayne to the ryght expressyng of this his Godly ymage vnto other and also put him in a sure hope whyles he were yet in thys lyfe of the full receyuynge of these heuenly vertues in another lyfe And althoughe oure moste mercyfull sauyour of hys omnipotente wysedome knewe well ynoughe his meke passyon and louynge deathe shoulde ryghte thankefully thus be accepted and taken into the dyuine nature of hys heauenly father as a thynge moste sufficiente and fullye able to be the onely meanes of mannes saluation and that man therfore shoulde fynally be saued Bycause of oure weaknesse were the sacrameÌ„tes ordeyned yet forbycause he sawe the weakenesse of manne to be suche that he would be verye slacke in geuynge faythe to thys gladde tydynges of the worthye acceptynge of hys passyon eyther for the contynuall remyssyon of hys synnes or for the receyuyng of hys aboundauÌ„t grace to amende them alwayes againe yf the effecte of the same hys passyon and onely meanes shoulde alwayes be brought and presented vnto him only thorowe the secrete inspiration of God so dyd he moste mercyfullye therfore institute and ordeyne before he shoulde suffer certayne sygnes and tokens to cause al them vnto whome he shoulde peculyarly and more than to all other nations sende or geue the same to truste so muche the better vnto his passyon contynually both for the remyssyon of theyr synnes for the receyuyng of his heauenly grace and goodnes also to amende them agayne Yea and that these sygnes myght the better for our capacytie do thys thing he ordeyned theym of suche of hys good creatures as myght by theyr naturall proprytyes whiche he had geuen vnto theim to do seruyce vnto oure bodies partely declare what goodnesse he woulde nowe shewe by them also vnto oure soules As fyrste Rom. v. forbycause the nature of man was by deriuation holy defiled and brought with it such a vycyous and corrupt infection as coulde not lye styll but continually â—â—â—uoke vs to all kynde of syn◠〈…〉 â—â—â—â—mall instinction or 〈…〉 â—â—â—â—shement thereof 〈…〉 â—efore hys good creaâ—◠〈…〉 â—or that it had thys naturall â—â—â—rytte with it to washe awaye the fylth of the bodie when it was powred on to certifye vs that our soules were inwardly washed frome the fylth of synne and we admitted into his flocke thorowe the merytes of hys passyon when this water was powred vpon vs after his commaundement in token of the same And further leste man shoulde thynke the strengthe and vertue of thys wasshyng away of the fylth of our soules geueÌ„ vs at our baptime myght yet decaye and not be sufficient for vs at all tymes yf by fraylty we fell vnto synne agayne afterwardes and so fell also from the fayth trust in the fauour of God whyche we had ones conceyued by our baptyme he ordeyned the coÌ„mune preachynge and famyliar declaryng of hys comfortable passion and louing death bycause the familiar talking which one of vs hath wyth an other doth often times coÌ„fort such greatly as are in any aduersitie or heuines to certifye vs that he wolde renewe vs vnto the same fauour of God agayne whych we had ones coÌ„ceyued at the fyrst and take awaye our synnes by the meanes of hys passion when so euer hys passion and death was preached and declared vnto vs after hys commaundement in token of the same And thyrdly to thintent we shuld doute nothyng of thys our renewyng vnto the grace and fauoure of God agayne and vnto the clene takyng away of our synnes after our fall when we were called to the trustyng vnto it by the preachyng and famyliar declaryng of his meke passion and louyng death for that the mynistration therof was a thynge done in commune and to a great nuÌ„bre at ones wherof some of them myght paraduenture feare whether the wordes of it did specially belong vnto them or no he dyd ordeyne his good creatures bread and wyne bycause they had thys natural propertie wyth them of norysshyng the bodye to certifye vs by the gyuynge of a sygne of the same vnto euerye manne as it were into hys owne hande that hys bodye breakynge and bloude shedynge shoulde at all tymes nourysshe and feade
our soules from al synne death and the deuell when so euer this breade and wyne was mynistred vnto vs after hys commaundement in token of the same These .iii. sygnes and tokens specyally dyd our moste louyng sauyour institute and ordeyne for our weake necessitie to cause vs at all suche tymes as he shoulde presente or sende the same vnto vs to truste so muche the more assuredly to hys passion and death both for the remissyon of our synnes and for the receyuynge of hys plentyfull grace and goodnesse also to amende theym agayne And now that these sygnes and tokens maye certyfye and cause vs the more assuredlye to beleue in the remyssyon of all oure synnes fyrste when so euer any of theym is ministred vnto vs shal easely be perceyued For inasmuche as they be of Christes owne institutyng and that to put vs continuallye in remembraunce of the worthy acceptyng of hys passyon so are they playne promysses whiche do shewe and moste certeynly witnesse hys passyon to pacifie so the wrath of God for our sinnes that it doeth continuallye bothe purchase vs the remyssyon of al our synnes and also offer and presente vnto vs freely the grace and good wyll of God by these sygnes and tokens to helpe vs to beleue surely in the same when so euer any of thē is ministred vnto vs after his commaūdement For to what purpose els shoulde he haue ordeyned such sygnes and tokens to put vs contynually in remembraunce of the worthy acceptyng of his passyon seynge we are so farre vnable to geue fayth to the same for the remission of our sinnes how playnly so euer it be declared vnto vs that we can not thinke one good thought of our selues yea so farre vnlyke are we to haue that godly gyft fayth of our selues ii co iii. that all the powers of oure bodye are enemies to the whole lawes of God yf the grace and good wyll of God Ro. vii were not of promyse thorow the merites of Christes passyon freely presented with these signes to helpe vs vnto fayth when they be offered vn vs but surely as these sygnes and tokens are of Christes owne institutyng and that to put vs continually in remembraunce of hys passyon and death suffred for our synnes so are they playne promyses whiche do shewe and wytnesse hys passion and death to offer and present vnto vs frely by thē God openeth the dore of fayth Act. xiiii the grace and good wyl of God for to open oure hertes to geue fayth vnto theim when so euer they are ministred vnto vs after his cōmaundement And therfore as the grace good wyll of God whych is frely presented and applyed by these signes for the merites of Christes passion can easely at al tymes open our hertes to geue credence vnto al such thynges as they do shewe and wytnesse so may it well be sayd therfore that they do certifye cause vs the more assuredly to beleue in Christes death for the remission of our sinnes fyrst whē so euer any of thē is mynistred vnto vs according to his institution And so forbycause they do thus frely offre present vnto al mē indifferently the grace good wyll of God thorow the merites of Christes passion at al such tymes as they be ministred according to theyr institutiō therfore doth the scripture plainly saye Titū iii Acte ii and .xxii Mathe. xviii i. Cor. xi baptisme is the bath of regeneratiō wassheth away our sīnes the ministre of the gospell doth forgeue mē theyr synne the bread wine in the holy souper cōmunicateth vnto vs the holy and bloude of Christe though in dede they do no more in it at the firste but healpe vs the more suerly to beleue that our synnes are frely wasshed awaye and forgeuen vs by the body and blode of Christe in sufferyng deathe for vs here by shewynge vs that the effecte of the same passyon and death doeth at al suche tymes as they are mynistred vnto vs offre and present vnto vs the grace and good wyll of God frely to helpe vs to beleue surely in the same Well thus ye see that these sygnes and tokens do of promesse as farre forth yet as they be moued of their promyser offer and present vnto vs frely the grace and good wyll of God for the merites of Christes passyon that they myghte cause vs the better to beleue in the remyssyon of our synnes fyrste when so euer any of thē is ministred vnto vs accordynge to their institution and that bycause they be of Christes own instytutyng for the same purpose And further that they maye wel certyfye and cause vs the better to beleue that we shall receyue by them also the verye same mekenesse loue and charite whiche Christe offered vp for vs vpon the crosse maye in lykewyse be easely perceyued For in that Christ dyd not geue hys blessed body to be broken and his precious blod to be shedde that the hole effecte vertue and substaūce therof might be no more but to obteyne vs freely the grace and good wyll of God for to healpe vs vnto fayth in the remissyon of our synnes and so to let vs fall by and by vnto synne agayne but that it myght be all our holines and ryghteousnesse also so maye we well beleue that seyng the grace and good wyll of god is thorow the merytes of Christes passion freely presented wyth these signes for to helpe vs vnto a sure fayth and confidence in the remission of all oure synnes fyrst that it is there present to apply and geue vs by them also al the holynesse and ryghteousnesse of hys death and body that is to saye both the verye same mekenesse loue and charitie that was in hys natural bodye when he suffered death for vs here and as the same is also of effecte strength and vertue in hym syttyng at the ryghte hande of God for vs nowe for to make vs lyke vnto hys owne ymage in expressyng of these hys heauenly vertues or spirituall substaunce vnto other For howe myghte he elles be called oure hole ryghteousnesse and holynesse in this worlde also yf he shulde not set oure fayth in suche possession of these his vertues beynge the substaunce of hys verye bodye and heauenly lyfe as myght bothe kepe vs frome the fallyng vnto synne agayne so long as we wyll applye oure lyues vnto them and also cause vs to hope surely to haue the ful vse of them in another worlde But surely seynge the effecte strength and vertue of Christes bodye is not onely the meanes wherby we come vnto a sure faythe and truste in the remission of al our synnes fyrst by hys sufferyng death for vs here but is also the verye effectuouse meanes wherby we come vnto all other holynesse and righteousnesse by hys syttyng at the right hande of God for vs now we maye well thynke that as he frely presenteth and geueth vs fyrst by these signes the grace good wyll of God
gospell and for the vsyng of his holy commaundementes as fast prayer almose dedes so oughte this to be iudged also of all christen men that as he woulde neuer haue done this if the weaknes of oure fayth had not so required it so oughte we to obeye his commaundement in makynge of oure fayth sure that we be ledde and possessed styll of his holy spirite within by the receiuyng of this sacrament when so euer we can conueniently come vnto the same Wherefore this is the seconde honour dew vnto this sacrament that we by the receyuynge of it after the same maner ordre that he hath appointed it to be a sacrameÌ„t vnto vs do strengthen our fayth by it bothe for the remission of our synnes for the receyuyng of his heauenly body life also to amende them agayne The thyrde honour is that seyng god doth of his mere goodnes geue vnto vs such giftes in this his holy sacra as the very effecte spirituall substaunce of his owne precious body bloode as it was both in sufferyng deth for vs here as it is now makynge intercession for vs at the ryghte hande of God so is it oure bound dewtie agayne to applye our hole lyues to the vtterynge and bestowynge of these same hys gyftes so after we haue receyued them that hys moste holy wyll therby myght the better bothe in our selues and other be fulfylled and his kingdome enlarged And specially seyng he doth so louyngly yea moste charitably ioyne vs together into his owne body as fleshe of hys fleshe bone of hys bones by makyng vs partakers of the effect and substaunce of hym selfe thorow the faythful receiuyng together of thys hys mystical breade that is to saye thorow the receyuing of his godly spirite mynde and wyl in it so ought we agayne to be charitable louyng one to an other one to fede noryshe another with al our wordes dedes that we myght growe vp walke forth together in the strength of the same meat vnto the mouÌ„te of Oreb the felicite of heauen Well these .iii. kyndes of honoure then are specially due vnto this sacrameÌ„t or rather to the grace of god present in it at all such times as it shal be presented vnto vs after Christes ordinaunce And nowe that these .iii. kyndes of honouring this sacramente are so specially due vnto it wheÌ„ it is ministred accordynge to Christes ordydinaunce that without the effecte of them all .iii. together it can be had in no reuerence nor honour of vs may wel be perceyued by the honour that they of the olde tyme shoulde haue geuen to their sacrifices which were vnto them sacramentes Whom the lorde dyd greatly reproue as manifest abusers and despisers of his holy ordinauÌ„es bicause they did leaue vndone the honoure and reuerence whiche he had specyally appointed theÌ„ to do vnto hym in theÌ„ by saying thus vnto theÌ„ thorowe his holy prophet Ieremy Iere. vii Thus saieth the lorde of hostes the God of Israel put your burned offerynges other offerynges together and eate vp the fleshe For I haue not the day that I brought your fathers out of Egipte spoken vnto them nor geuen them coÌ„maundement of burned offrynges and other offrynges But thys I coÌ„mauÌ„ded them sayeng herken obeye my voyce and I shal be your God and you shal be my people Walke therfore in all the wayes that I haue coÌ„maunded you that ye may prosper But they wold not heare me nor enclyne theyr eares vnto me Beholde whiles the Iewes dyd offre vp theyr sacrifices whych were such holy ceremonies as God had coÌ„mauÌ„ded him self to be offred vnto him wtout repeÌ„tauÌ„ce had before for theyr former sinnes wtout the strengthening againe of their faith in christ for the same not geuiÌ„g eare to this his minde and meanyng in them for the which they were chiefly ordeyned he sayde vnto them they shulde but put their offeringes together and eate vp the fleshe of them them selues for he had geuen them no commaundement of them As to wete that they shuld offre them so vnto hym in puttyng theyr hole truste of honouryng hym or of doyng hym seruice in the outward doyng of them without the receyuing of repeÌ„tauÌ„ce faith purpose of amendemeÌ„t by the fre presenting of his grace good wil in theÌ„ before And in lyke wyse when the Iewes wolde lyue out of charitie with their neyghbours or requyt euel for euel without coÌ„passion taking in al thinges and thynke yet to please the lorde with the outwarde doyng of such ceremonies sacrifices as he had coÌ„mauÌ„ded the lord sayd thus vnto theÌ„ by the prophet Amos Amos. v I wyll haue mercymeat and no sacrifice By the whych sayeng he dyd not yet forbid â—hem to do that thynge with al reueâ—ence which he had ones coÌ„mauÌ„ded â—ut he wylled them not to do it in â—ruste to honour or please hym any â—hynge therby wythout they had coÌ„â—eyued before such a fayth and trust â—n the fre remission of theyr synnes â—horow Christ by the institutyng of â—hese sacrifices as had made them of â—ynde to folowe and obey all hys â—ommaundementes but specially in â—hewing of mercy vnto al meÌ„ like as â—e had shewed it frely vnto theym Thorow Esaye the prophete the â—orde sayd also that such offerynges â—nd sacrifices as he had yet hyghly â—oÌ„maunded hym selfe to be offered Esay i. â—ere abhomination vnto hym and â—hat he coulde not ones abyde them â—ote here good reader thys wytâ—esseth God of the seruice whyche â—â—e people woulde yet seme to do â—nto hym selfe and not to anye straunge Goddes and that in suche thynges as were not coÌ„maunded to be done by man but as touchynge to the doyng of theym in forme and maner outwardly as they were commaunded by God hym selfe Onely bicause they would nedes do him seruyce in theym withoute the conceyuynge before of suche a faythe and truste in the free remyssyon of theyr synnes by the merites of Christe as had brought theym in mynde bothe to repent them of their synnes and also to amende theyr lyues Nowe if the vsyng of the sacramentes were thus abhominable to him ones that he coulde not abyde the syght of theÌ„ when they had not their true honour gyuen vnto them howe dwely so euer they wer obserued and honored outwardely what wyll he say then iâ— we do now vse his holy sacrameÌ„tes whiche be of no lesse strength vertue than were theyrs in olde tym but rather of more wythout these iii. thynges be surely grounded in oure myndes before wherefore it is manyfest that neyther oure golde nor other goodes neyther our bowyng downe nor knelynge before them neyther yet oure often vsynge of theÌ„ outwardely can be any thing to the honouryng of the holy sacramentes or to the grace of God present in theym excepte we do fyrste wyth harty repentaunce cal to mind the greate nede that we haue of the fre grace presented in them thorowe Christe for oure
dayly synnes and excepte we do then strengthen oure faith the better by the vsing of thē accordyng to his ordynance and so geue ouer our selues holly to all other his lawes And althoughe these .iii. thinges now a fore sayd be the special kindes of honouryng this sacramēt of the bodye blod of Christ whē it is ministred vnto vs that so due vnto it that with out the effecte of them all iii. together it can not be honoured or had in any reuerence of vs lyke as I haue sayd yet seyng the humble mekenesse of oure penytent and faythfull hertes dothe alwayes requyre that both all our goodes and membres shoulde serue to the better expressyng of the same when soeuer we wyll shew it forth ether in the receyuyng of this sacrament or in the doynge of any other godly exercyse so dothe it require these tokens or kyndes of honouring this sacramēt to be presente also when we wyll receyue it First that we prouide a place both honest comly and seueral from all other busynes for the commune ministracion of this holy sacramēt with instrumentes right semyng for same And secondely that we applye al the mēbres of our bodyes to serue to the humble mekenesse of our penytent and faythfull hertes at the reuerēt receyuing of this sacramēt as to wete that we receyue it with the humble vncoueryng of our heades with the bowyng of oure bodyes or knelyng downe with the lawdyng and praysynge of his goodnes in it with our tounges also These be tokens of the trew honouring of this sacrament also as far forth as they do assure both our selues and other of our vnfeynednesse and trewe receyuyng of it For as that mynde is trewly penytente whiche causeth all the bodye to shewe mekenesse as the harte to sighe for sorow the handes to be lyfted vp or the knees to be bowed down for feare the tounge to breake forth in cryeng for mercy so are these sure tokens of the trew honouryng of god also whan the hart doth shewe them forth whether they be done at the receyuyng of this sacrament or at any other godly exercyse And forbycause they do moste certeynly thus assure both our selues and other of our vnfeyned hert and pure mynde therefore are these tokens taken in the scripture for the honouryng of God it selfe Mathe. iiii But as no man can expresse these outwarde tokens a ryghte whyche hath not partly receyued before thorowe the sygnification or meanyng of Christe in this his holy sacramēt the other .iii. specyall tokens that is to saye whyche hathe not partelye wyth an humble and penytent herte before consydered so farre forth the goodnesse of Christe in the ordeynynge and presentynge of thys sacramente for to shewe hys death to apperteyne vnto vs at all suche tymes as it is ministred that he both trusteth so muche the more assuredly in it for the remyssyon of hys synnes and fully purposeth also to amende hys lyfe thorow the assystāce of the same grace goodnes whych he shall then presently receyue by it so are these outwarde tokens not to be taken as sygnes of the true honoryng of Christe in this sacramente but when the other .iii. are from with in ioyned with theym The whiche .iii. inwarde tokens can not be ioyned with the other outwarde sygnes a ryghte but in and at the receyuyng of this sacramente onely for then onely doeth thys sacrament geue vs a sure fayth in the death of Christ out of the which the inwarde repentaunce of the mynd the purpose to amende with al other tokens of humilite doth spring therfore are these outward tokens plain ydolatry yf they be at any other tyme expressed or done to thys sacra but whē it is ministred according to Christes ordinaūce Wherfore thus I wyll conclude vpon these latter kind of tokēs wherw t we do honour this sacra Yf we can first cōceiue by the presentyng of it vnto vs a harty repentaūce for our synnes past and then a sure faith in the death of Christ for the remission of the same againe with a good purpose to amende we do honoure the grace of god and the presence of Christ in this sacrament for the breade and wyne haue no power of thēselues to geue vs suche thinges thoughe we do kneele or bowe downe oure bodyes to it also whē we do receyue it But yf we can not first honoure it thus then do we honoure the creatures of breade and wyne for them selues yf we do ether bowe down or lyft vp our hādes vnto them cōmyttyng therwith playne ydolatrye And therfore as thyne owne hart must be thy guide in this matter so is it nedefull that thou saye thus with Dauid in goyng to receyue this holy souper directe my fotesteppes o lord and teache me to do thy wyll For thou only muste geue vs before the gift of grace and knowlege of thy mere goodnes and for the merites of thy son Iesu Christ or els we can not take it vnto vs nether in this sacramente nor in anye thynge elles We humbly besech the therfore so to illuminate our hertes wyth the presnce of thy holy spirite that we in receyuyng of thys holye sacramēt may receyue also thy blessed wyll therin Amen Well thus muche is sayde for thys tyme concernyng the ryght honouryng of our Lorde Iesu Christ in this sacrament when it is ministred at the holy souper Whereby maye be perceyued that bothe these kyndes of honouryng it are requysyte thoughe not of lyke nor in lyke place For the inwarde worshipping of it must nedes haue the first place and is so specyall that with out the tokens therof thys sacramente can be had in no kind of reuerence wher the outwarde tokens are not onely but in the seconde place but are also subiect to all kyndes of necessitie As to wete yf our owne necessitie or our neighbours or elles that the tyme and place wyll not conueniently permyt vs to lyft vp our handes or to kneele downe whē we shal receiue it they are not so greatly to be passed on nor to be taryed for necessitie holdeth vs excused But the inward worshippyng of it wyth sure fayth in the death of Christe wherout repentaunce and amendement of lyuyng doth ensue is so dew vnto it that no necessitie can excuse it And yet the Pope had brought thys sacrament to suche an vse that it was continually reserued and dayly sette forth before the people in the masse wythout any mencion makyng of the inwarde worshippyng of it but onely that it myght be outwardlye worshypped wyth the lyftyng vp of handes and bowyng of knees wyth candels torches and suche lyke the styrryng vp of repentaunce fayth amendemēt of lyuyng beyng left to the blynde conscience of man whych is yet dull ynough when it is moste sharpely pricked forward vnto thē Yea and to proue this abusyng of it to be yet the cause of muche good deuotion amōgest the people he brought forth not onely goodly
argumētes and reasons as they appeared outwardly but also certayne places and ensamples of the scripture for the same And so thus he sayd for to proue that we shoulde continuallye honoure thys sacrament wyth handes and knees whether we dyd inwardly worshyppe it or no. ¶ In thys sacrament there is presente the bodye and bloude of Christe and therfore oughte we to wourshyppe it wyth handes and knees whether we do strengthē our fayth by the corporall receyuynge of it or no. ¶ The aunswere Christe sayth that he and the father wil be so present with them that kepe hys commaundementes Iohn .xiiii. that they wyll both come and dwell with thē And Saint Paul saith also that the lorde Christ dwelleth thorow faith in the hertes of the elected Eph. iii. And yet it doth not folow of this that we shuld fall downe vpon our knees before godly and deuout people as though we could receyue Christ presently by the honouringe of him so in theym The lorde in dede geueth effectually hys very body and blode in this sacrament when it is ministred accordyng to hys ordynaunce and yet we can not receyue it with the worshyppynge of it wyth handes and knees onely But specyally we muste fyrst wourshyppe it wyth the handes and knees of our fayth lyke as we do onely receyue and fele him presente there with the mouthe of oure fayth The presence of Christes bodye and blode in this sacramente is an heauenly worke that is to saye it is wrought into vs by the spryte of God onely and thorow the declarynge of the goodnes and merytes of Christes passyon and is no work of thys worlde that he is present to be geuen vs there And therfore whē we wyll ether receyue or worshyppe it there By the sacramēt we muste syng sursum corda we muste fyrste synge thus with the church Sursum corda et non huc corda That is to saye we muste fyrst lyfte vp oure hertes aboue al that cā be felt or sene in it thorow faith lay hand vpon the goodnes of Christ in cōsidering this sacra to be a plain promyse which doth moste certeynly witnes shew his passiō to haue pacified so that wrath of God for our sinnes that it doth cōtinualli purchase vs both the remission of them al frely offre and present vnto vs also the grace and good wyll of god no lesse for to helpe vs to beleue surely in it than to amende thē againe when so euer it is mynistred vnto vs. The whiche faith as no mā can haue that entendeth not to receyue it when so euer it is ministred vnto hym euen so can there no man worshyppe this sacrament a ryght with handes and knees that dothe not receyue it also Wherefore although trew faith bryngeth well to passe What outward worshyp true faith bringeth forth that we by this most holy ministracion do oftentymes fal downe vpon out knees and lyft vp oure handes ether when we heare these most holsome wordes of the lorde take eate this is my body whiche shall be geuen for you take drynke ye all out of this this cuppe is the new testamente in my bloude cetera or when we do receyue the moste comfortable meat and drinke at the ministration of the sacrament in the holy souper yet that we shuld therfore take it for an acceptable honourynge or worshippyng of oure Lorde Christ to fal downe vpō our knees before this sacrament eyther when it is shewed hanged vp or borne about or to do it any kynde of reuerence when it is lyfted vp yet not to receyue it accordyng to Christes ordynaunce that doutlesse can not only be gathered out of no word of God but is also playne agaynste the same where it sayeth take eate c. take and drynke For what we muste forthwyth as it is mynistred vnto vs eate and drynke corporally to the strengthenyng of oure fayth and to the styrryng vp of all godlynesse in vs that maye we not thynke to receyue by the seyng of it when it is lyfted vp or caryed aboute wherfore it can not be the trewe honouryng of Christ in this sacramēt but rather a despysyng of his goodnes to go aboute to amende and chaunge his ordynaunce in it after our blynde reason in saying we wyl honoure him in it when we wyll not receyue it And therfore to knele down before the sacrament lyftyng vp handes eyes towardes it ether when it is in ministrynge or otherwyse shewed of the whiche kynde of honoringe it ether Christe nor his apostles hath any thing taught and yet not to receiue it according to his ordinaūce a thing whiche the lorde commaunded to be done with all diligēce can be nothing elles than a vayne worshipping of him in it with the doctrine of man as I shall plainly proue by this argument It is all a vayne worshyppinge of Christ in this his holy sacrament when we wyll not humbly and with all faythfull obedyence receyue the gyft and benefyte whiche he offereth vs by the mynistracion of these wordes in it take eate take and drinke But they do not worshyppe Christe a right with the humble receyuinge of the benefyte whiche he presenteth vnto them by the mynistracion of these wordes that wyl not take eate and drynke this sacrament after his ordynaunce when he commaundeth them to do it And therefore all the worshypping of Christ in the sacrament without the humble and faithfull receyuing of it also after his ordynaunce is but a vayne worshypping of him in it and the doctrine of man Besides this to worship Christ in the sacramente with handes and knees and yet not to receyue it after his ordinaunce what other thynge maye it shewe elles than that we wyll enclose Christ our lorde in the bread comprehensyblye byndynge hym so vnto it and bring him therwith into an earthely liuing and being again To worshyppe Christe a ryght in thys sacrament what it is where we shoulde yet lift vp our selues by and by as it is presented frō the vysyble sygne to the inuysyblye grace whiche it dothe sygnifye and from the earthely ministracion of it to the heauēly goodnes of hym that ordeyned it to be ministred and so worshyp in it Christe oure lorde in spirite and truth that is to say most inwardely and hartely remembryng then the goodnes of our sauiour Iesu Christ whiche woulde shewe vs by it that his passion had so pacyfyed the wrathe of god for oure synnes that it dyd continually purchase vs the remyssion of them all and frely offre and presente vnto vs therfore by this sacramente the grace and good wyll of god for to helpe vs both to beleue surely in it also to amende our liues again The which faith as I haue said as no can haue truly which is not by by readye to receyue after Christes ordynaunce hys holy sacramēt that with al humble reuerence bothe of bodye and mynde as soone as it
is presented vnto hym so is thys onely the worshyppynge of God in spirite and trueth in or by this holy sacrament fyrste to conceyue suche a faythe in the goodnes of Christ by it as maye cause vs surely to truste both to the remission of our sinnes to the receiuynge of so moche grace and goodnesse also by the corporall eatynge and drynkynge of it as maye helpe vs to amende our lyues And then to geue ouer oure selues holly to the lawdynge and praysynge of hys name and to the folowynge of hys commaundemeÌ„tes both in the huÌ„ble receyuyng of this sacrament and in folowynge of hys other lawes ¶ The seconde argumeÌ„t wherwith the pope woulde proue that this sacrament shoulde be reserued kepte and shewed to be honoured of the people with handes and knees though they dyd not receyue it is this The Arke of promesse the Mercye seat was continually worshypped of theÌ„ in the olde tyme whiche was a sacrament And therfore sayth he we ought to do the lyke vnto this sacrament at all tymes though we do not receiue it ¶ The aunswere God dyd ordeyne this Arke and Mercie seate for theÌ„ of the olde time to put them continuallye in remembraunce that he would suerly be present amongest them to fulfyll all the promesses that he had made vnto theÌ„ The which Arke and Mercye seate bycause it shoulde continuallye put theym in remembraunce of the sure fulfyllynge of hys promysses therfore was it bothe reserued contynually and also had in all reuerence amongest the people when they wold receyue thys remembraunce at it But the breade and wyne hathe not the lorde ordeined to be reserued contynuallye or to be lyfted vp for a shewe but geuen it to be eaten and dronken at an holy souper with this sygnifycatyon as I do geue you thys breade and wyne to be eaten dronken into youre bodyes as your owne foode so shall my bodye and blode noryshe and fede your soules wyth the grace good wyl of God for to helpe you both to beleue surely in it for the remission of your sinnes and also to amende the same agayne And therfore as thys sacrament doth not ministre thys signification nether by the reseruyng of it nor by the shewyng of it after any suche meanes as the Arke dyd but onely when it is geuen vs to be eaten and dronken wyth thys remembraunce so is it then onely to be honoured when it is so receyued in the holy souper But before I speake any further of the trewe worshypping of thys sacrameÌ„t I wyll fyrst shewe howe the primatiue churche vsed to worshyp it ¶ What the fayth and vse of the primatiue church hath bene of worshyppyng thys sacrament That they of the primatiue church haue wyth al reuerence and honour mynistred handled receyued thys holy sacrament of it we fynde wytnesse ynough But that they haue worshypped it kneled downe before it wyth the lyftyng vp of handes eyes towardes it and set it forth in golde and syluer to be worshypped or borne it about in processions honouryng it wyth candles torches ryngyng and syngyng and al other melodye of that we fynde not onely no wytnesse but rather it whereout we may gather clene the contrarye For we fynde how that certayne byshoppes of Rome dyd vse to sende the sacrament to the gates Eusebius libro v. capi xxiiii for to be receyued there of other straunge byshoppes when they came to vysite them Eusebius libro vi capi xxxiiii And we fynde howe that a priest dyd geue the sacrament vnto a boye for to beare home to hys father and to geue it hym there Also we may se in the bokes of saint Cipriane Cipri in sermo de Lapsis Hiero. in Apolo pro libris aduersus Iouianum Tertuliane and Hierome how that men were wont in the tyme of those holy fathers to gyue the sacrament vnto the laye people for to beare home with them and how that the people were wont after they had so receiued it to laye it vp in theyr chistes or other speciall custodyes Ambrosius de suo fratre satiro yea some woulde hange it about theyr neckes and receyue it when they lyst them selues Out of the whych we may well gather that men in those dayes knewe nothyng of worshyppyng the sacrament at the least wayes as it was now worshypped Honorius tertius a Pope that lyued and wrytte in the yere of oure Lord. M.CC.xvi. dyd ordeyne that men shulde reserue and kepe the sacrament in a place appointed that the priestes shulde oftentymes lerne the people reuereÌ„tly to knele downe when the sacrament was lyfted vp in the masse or when it was borne vnto the sycke folke Beholde this Pope whiche lyued but .iii. hundred and .xxxii. yeares a goo ordeyned fyrste that men shoulde reserue the sacrament in a place appointed and that the priestes should lerne the people to knele downe wheÌ„ they saw the sacrament lyfted vp or borne about Where was than before those dayes the goodly pyxes canapies lampes with all the crouchinges and knelynges which we haue vsed but after the right vse of the sacramente whiche god hym selfe had commauÌ„ded to be kept was one fallen it was easye ynough for the deuell to brynge in all suche supersticious abuses and to cause men beleue that they were to the trew honouringe of god and his holy sacramentes Now is it trewe also that in the prymatiue churche there were some that did reserue the bread which thei had remayning ouer the communioÌ„ in a secrete place tyll the next tyme that they had an vse also to shewe the breade in the holy souper For as Dionisius in the .iii. chapter De eucharistia maketh mention it was the vse in hys tyme that the priestes should first set forth vpon the alter the bread chalice couered and after they had consecrated to vncouer them and bryng them so forth into the sight of the people and theÌ„ to deale the breade by and by in peaces to geue forth the cuppe in lykemaner And in the Greke Liturgia we rede that the priest a litle before the ministringe and receyuing of the sacrameÌ„t The shewynge of the sacrament hath ben 〈…〉 â—â—ip â—â—â—ge of 〈◊〉 when it was to lifted vp was neuer vsed tyll of late dyd lyft vp a lytle the breade modicum sustolteus like as we vsed to do in our messe by and by after the pater noster But that ether the chalyce was at any tyme lyfted vp in those dayes or elles that the people fell downe vpon their knees and worshipped the bread beyng so lyfted vp of it we rede nothynge before this Pope Honorius did ordeyne it Wherby we may perceiue that al though that shewing of the bread in the holy souper be wel olde yet to fal down and worship it when it was so shewed or to lyft vp handes and eyes to it and not to receyue it as the lorde commauÌ„ded is an abuse crepte
folowyng of his other commaundementes But to proue the externall wourshyppyng of the sacrament when it was not receyued all that euer the Pope coulde bryng in out of the holy doctors was this sayeng onely of sainct Austyne No man eateth the fleshe of Christe that dothe not worshippe it before Whiche saying we iudge to be right godly spokeÌ„ But that in these wordes saincte Austyne meaned of the worshyppinge of the sacrament with handes and knees without the receyuing of it a thing whiche was vtterly vnknowen in saincte Austines dayes and not rather of the spirituall worshyppyng of it is not to be thought For to worshyppe the fleshe of Christe can be nothynge elles than with an humble and penitent mynde to shew vs to beleue this surely of oure sauioure Christes fleshe fyrste that he hath offred it vp vpon the crosse instituted this sacrameÌ„t to assure vs that the same one offeriÌ„g hath purchased vs the remissyoÌ„ of our sinnes for euer To woâ—ship thâ— fleshe oâ— Christ did therfore present offre vnto vs frely the grace good wyll of God by it for to helpe vs to beleue surely in it both for the remission of our synnes and for the receyuing of hys grace and strengthe to amende them agayne and then humblye to receyue thys sacrament in the same fayth wyth a good purpose to vse the grace geuen vs by the same to the vtter mortifying of our owne fleshe Thys is the trewe wourshyppynge of the fleshe of Christ ether at the receyuyng of thys sacrament or at the exercysyng of any other of Christes commaundementes And thus maye we wourshyppe the fleshe of Christe and receyue it also thorow fayth and by the applyeng of our selues to his hole lawes as to the hearynge or redyng of his holy worde or to the exercysynge of fast prayer and almose dedes euen aswell as by the receyuyng of this holy sacrament And therfore to wourshyppe the fleshe of Christ before we do eate it can be nothyng elles than to beleue surely in the death and resurrection of it Fyrst and than to obey and folowe his commaundementes with all dilygence And that we can not wourshyppe the fleshe of Christe anye otherwise than thus as is aforesaid neither yet reserue or comprehende it in the sacramentes for to be worshipped though the elementes or creatures of that breade and wyne whyche hath bene ones vsed at the holye souper maye be reserued but onelye when they do ministre vnto vs these wordes take eate take drynke lyke as God hath appoynted them maye easely be perceyued by the holy sacrament of baptysme Vnto the whiche we iudge no honoure to be due but onely when the water doeth certyfie vs that our soules are wasshed within thorowe the body and blode of Christ by hauyng it powred vpoÌ„ our bodyes outwardely in token or remembraunce of the same ¶ But to this the Pope hathe sayde the water of baptisme ought not to haue so muche honoure done vnto it as the sacrament of the bodye and blod of Christ both bycause Christe is not naturally and substancially in that water and also bicause there is no suche chaunge of that water into the bodye and blod of Christ as there is in the breade which hath bene at the holy souper ¶ The aunswere After what sorte hys chaunge was or howe he thought Christe to be presente in the holy sacrament of Baptisme I cannot tell But this I am sure of that yf the holy sacrameÌ„t of baptime be ministred a right and accordynge to the ordynance of Christe there baptyseth by it God the father God the sonne and God the holye ghoste These .iii. doubtlesse are geuen in the name of Baptyme And howe it shoulde be then that Christ is not as naturallye and substancially presente there as in the other sacrameÌ„t is to be wondred at But doubtlesse as bothe these sacramentes are the ordynaunces of Christe and instytuted both for one purpose as towchynge to theyr effecte so is he as naturally presente wyth the one as wyth the other and hys presence is to be honoured in the one lyke as it is in the other ¶ The Pope hymselfe doeth graunte the substaunce and effecte of Baptysme to consyste chieflye in the ministracion of these woordes I Baptyse thee in the name of the father cetera And yet he wyll not graunte the substaunce and effecte of thys other sacramente to consyst chiefly in the ministracioÌ„ of these wordes likewise take eate this is my body c. take drynke this is my blod c. but saith that the bread is alwaye the body of Christe yf it hath bene once consecrated whether it be mynystred or hanged vp for a shewe ¶ The aunswere Fyrst that the substance of holye baptyme doeth not chefly alone but also holly consyst in the mynistracyon of the wordes appointed vnto it is good to be knowen For excepte there be a person baptised with the water The vertue of baptime consysteth in the ministration of the wordes onely in the name of the father the sonne and the holye ghoste the water of it selfe is of none effect For as Saynt Austen saith when the word commeth together wyth the water then is there a sacramente By the whiche sayeng he meaned as yf he woulde haue sayde thus when these wordes I baptise the in the name of the father the sonne the holy gost are ministred by the water of baptime receyued with beleue of him vnto whome they are ministred then is there a sacramente presented and geuen vnto him Whereupon this doctor saide further thus also in the water doth the word purifye Take awaye the worde and what is it theÌ„ other than water Beholde without these wordes be ministred by the water I baptyse the in the name of the father c. the water of it selfe is of none effecte And where is then I praye you the vertue of so many blessynges and brethinges as wer wont to be made ouer the font when there dyd none yet receyue the effect of these wordes together with the water but as these wordes of baptising which onely make the water of it of effecte can not be receyued but when the water is ministred to one that is baptised in dede so doth the hole effect and substaunce of this holy sacrament of baptyme consyst chiefely and onely in the mynistryng of the wordes And eueÌ„ so doth the hole substauÌ„ce and effecte of both these .ii. sacrameÌ„tes baptyme the souper of Lorde consyst and stande in the ministring of the wordes that Christe hath appointed vnto them For yf they be not so vsed that the worde maye go together with the ministring of them after the same forme and maner that theyr lorde and maister did ministre them him selfe and appointed or ordeyned vs to do it after him but are altered of vs then are they not hys sacramentes but our owne inuentions Wherfore as in the sacrament of baptisme there muste be presente fyrste the
ministre whose fayth is so farre forthe required that he do entēde to mynistre it both according to Christes ordinaunce and for the same purpose also that he dyd institute it to wete for the styrryng vp of fayth in hym for the fre remission of theyr synnes and then there muste be present also the persone which may haue it mynistred vnto hym and thyrdlye there muste be wyth bothe these in lykewyse the sacrament of baptyme whych is not the water of it selfe but the dyppyng in or the powryng on of the water vpon the persone together wyth these wordes I baptise the in the name of the father the sonne and the holy goost euen so is it wyth the souper of the Lorde For there muste be present fyrst the mynistre whose fayth is thus farre forth requyred that he do entende to styrre vp a trewe fayth in Christe and that by the mynistrynge of it accordynge to hys ordynaunce and there must be present also them that wyll receyue the holy souper and then the sacrament The substance of the holy souper doth consyst in the ministryng of the wordes whiche is not the breade and wyne of themselues but the ministrynge of the breade and wyne together wyth these wordes take eate this is my bodye c. take drinke this is my blod c. do thys in the remembraunce of me Therefore seyng oure Lorde Iesus Christ hathe ioyned all these wordes and the ministrynge of theym to gether thus and commaunded vs to do euen the same thynge that he dyd hym selfe in the remembraunce bothe of hys passyon and of instytutynge thys sacramente wyth all other thynges that he hathe done or doeth for vs so shall it not be lawfull for vs ether to deuyde or parte in sundre these holye woordes and the ministringe of theym together with the sacrament makyng the holy sacramentall wordes to be onely these thys is my body Or to take the breade and wyne for the sacrament of hys bodye and blod though they had bene once prepared for thē when these other wordes take eate take drynke do thys in the remembraunce of me are excluded frome theym For these wordes take eate take drynke and do thys in the remembraunce of me do make the sacrament to be of effecte vnto vs in shewynge thys that he would neuer haue put vs in remembraūce thus These wordes take eate drynke do consecrate the sacrament aswel as these this is my body of hys bodye breakyng blod shedyng for our sinnes if he would not haue vs to gather first a sure fayth in the remissyō of al our sinnes by the same at al suche tymes as they were ministred and spoken vnto vs accordyng to his cōmaūdement aswel as he woulde by these other wordes thys is my bodye declare what it is that we shal receiue afterwarde Wherefore as we do fyrste gather a sure faythe in oure Lorde Iesus Christe We do fyrst gather fayth in the remyssyon of al our synnes by hearyng of the prieste speake the wordes holly together when he wyll presente the sacra And we dostreng then the same faith by the receyuyng of it afterwardes by the hearyng of this hys commaundement take eate take drinke and do this in the remembraunce of me as well as we do by the other wordes whiche declare the sacramente to be his bodye that we shall then receyue so shoulde these wordes be alwayes spoken together vnto the people when the sacramēt maye be ministred with them also Lest the wordes whych do declare the sacra to be his body myght elles be spoken to our dānation yf the other wordes whych do declare his goodnes in presentyng of it vnto vs dyd not fyrst geue vs thys fayth before that he woulde neuer so haue sayd done yf he wold not haue shewed by the same that his body blode was alwayes the remission of our synnes And yet the schole doctours beyng deceyued thorowe the abuse whyche was crepte in by the reseruynge of that breade whych had bene ones prepared at the souper made the sacramentall wordes onely these thys is my bodye Now out of al this maye euery good christē man perceyue that the hole vertue substance and effecte of this holy sacramente of the lordes souper doth no lesse consist stande onely in the ministring of the wordes and sacrament together lyke as he dyd vse them him selfe than doth the holy sacrament of baptime and that these .ii. sacramentes are in this poynt bothe of one nature and not vnlyke that is to saye the water of baptime is a sacramente when these wordes are ministred by it I baptise the in the name cetera and the breade and wine is a sacrament whē these wordes are ministred by it of Christ hym selfe though yet by the mouthe of a ministre appointed take eate this is my body cetera take drynke this is my blode c. and do this in the remembraunce of me Wherefore they are nether of them sacramentes but when they are in ministrynge of the woordes whyche Christe appoynted to them althoughe the Pope woulde haue that breade which hath bene ones at the holy souper to be hāged vp and borne about in processions as a sacrament for to mayntayne therwith all thys abuse that it myghte be corporally worshypped as though that shulde be more to the honouryng of the sacrament then to haue it offered to be receyued spiritually Let euery good christen man iudge thys by the worde of God ¶ But thou sayest yf the hangyng vp of the sacramente and the bearing of it about for to be corporally worshypped shoulde be layde a syde as an abuse so shulde we condemne therwith as manifest ydolatrers both all them that haue so worshypped it wythout the receyuyng and thē also that do so worshyppe it yet in other countres ¶ The aunswere Though the worshypping of it as it hath ben vsed shulde be layde a syde as an abuse yet is there not therwithall condemned all the people that haue done or do yet wourshyppe it so in other countres But therwithall is condēned thys abuse that men shulde not holde take and receiue this holy sacramēt as Christ hath ordeyned it to be taken to the strengthening of theyr faith in him both for theyr synnes past for the receyuynge of hys grace to amende them againe but to shew it to hāge it vp and to beare it aboute to haue it corporally worshypped onely Whych kynde of honouryng it with out the receyuyng therof as the lorde hath made no mencion of it neither by worde nor dede in all his holy scriptures and doth therfore serue to the vaine trustyng in the inuencyon of man so hathe he forboden it as a thīg most abhominable in his sight This abuse is to be condemned although we do not therwith cōdemne the hole church of Christ that ether hath or dothe yet abyde in the same vnwittinglye For as many of the children of god as hath or dothe yet
of thys sacrament many haue brought forth this saying also of saint Austyne Crede et manducasti that is to saye beleue thou hast receyued The whych saying hath yet bene dyuersely vnderstande lyke as the appetites of men are dyuerse For many of thē whych wyl seme to fauour the worde of god haue vnderstande it thus yf a man beleue trewly in Christ it forceth lytel for the receiuing of the sacramēt a man maye be saued well ynoughe wythout it say they and so they are become as negligent in receyuyng of thys holy sacrament as euer they were before But of suche I woulde fayne knowe what the corporall receyuyng of thys sacrament is and where to it serueth yf to beleue in Christ be the onely receyuyng of it Other some agayne as the Pope enspecially hath sayde that yf a mā beleue trwly vpon the sacrament he hath fulfilled these wordes of sainct Austyne Crede et manducasti that is to saye beleue and thou haste receyued But to all suche I aunswere that we maye not beleue vpon the sacramēt as yf it were able to worke or geue vs our saluation of it selfe but we must beleue vpō Christ and vpon the merites of his passion the vertue and strength whereof he geueth vs in thys sacrament Wherfore when saint Austyne spake these wordes Crede et manducasti that is to saye beleue thou hast receyued it must nedes be that he meaned thē of theyr beleue that coulde not come vnto the vse of the sacrament Vnto whome he myght wel say Quid paras uentrem et dentes crede et manducasti that is to say what doest thou prepare either belye or teeth beleue in Christ thou hast eatē euen the same thyng that he wolde geue the by the sacramēt yf thou myghtest come vnto it We must vse all these thīges spiritually yet corporally also For if we cā not come vnto this sacra for lacke of oportunitie nether fast by meanes of weaknes nor pray for lacke of tonge nether geue almose for lacke of substance yet yf we beleue surely in Iesus Christ this same fayth shal be rekened vnto vs for al righteousnes But againe yf we may vse ether any of these thinges or can come vnto this sacra we ought to vse it and that as often as it is presented except our delytyng in sinne fear vs to the cōtrary nether make a gasing stocke of it as yf we could receyue the strēgth therof by what meanes we wold nor yet thynke vs to haue no nede of it bycause we do sumwhat beleue in Christ already We haue the holy gospel thorowe the whych we may continually eate and receyue Christ spiritually and yet when the sacra is presented we shall to the furtheryng of oure fayth and to the encreasyng of oure obedience towardes goddes lawes vse it also that after the same maner that the lorde vsed it hym selfe not turne or peruert the sacra into anye other vse but abyde by these plaine wordes of the lorde take eate c. take and drynke c. ¶ But thou sayest oure sauiour Christ hath not bounde him selfe or the workes of our saluation vnto any outwarde worke or ceremonye and therefore it is not necessarye to our saluacion to receyue this sacrament but at our lybertye ¶ The aunswer Vndoubted it is that our sauioure Christ hath not bounde his grace the workes of oure saluacion vpon any outwarde worke or ceremonye but we maye receyue and eate to euerlastyng lyfe Christ our lord that trew heauēly fode thorow his word not only with out this sacramēt but with out all other his ordinaunces also For yf we can nether haue the vse of them or not haue them accordyng to the institucion of Christ yet yf we do beleue these wordes truly of the holy gospel Christ hath dyed for our synnes so shall we then eate the fleshe of Iesu Christ and drinke hys bloude to euerlastyng lyfe euen aswell as we had had the vse of all hys ordinaunces But therwithall when Christ sendeth vs oportunitie of tyme and place and that we maye conueniently come together in hys name and holde his holy souper yf we do not then holde the same that euen after his owne fasshion and cōmaundement so can or maye thys sprynge of none other occasion then that we do not aryght knowe Iesu Christ our sauiour in thys his holy ordinaunce and commaundement of the holye souper To beleue in Christe a ryght requyrethe our obedyence towardes all his lawes and ordinances as oure onelye God and sauiour For we do not beleue aryght that he hath ordeined cōmaunded vs lyke as in all other so in thys sacramēt also that whych shal serue vs certeynly yf we wil vse it onely so as wherunto he hath ordeined and set it forth to our saluation in furtheryng more assuredly oure healthfull receyuyng or eatyng of his flesshe and blode by it but we holde the corrupt iudgement of man to be wyser and more careful for oure saluation then our sauiour Iesu Christe the euerlastyng wysedome of the father and the whyche was yet so desyrous of oure health that he did not onely bestowe his bodye and blode for vs vpō the crosse but hath prouided thys sacrament for to geue vs the same effectuallye by it also But two causes speciallye there are wherwyth the Pope hath letted the symple people from receyuynge the sacrament according to Christes cōmaundement The fyrst was bycause he taught by makyng of ordinaunces for the same that the priestes myght vse the holye souper of the Lorde priuatelye for them selues and that they myghte therfore vse also as many Masses in their churches vpon one daye or together as they lyst The seconde bycause the priestes were not commaūded to teache the people that it was goe neglygence and worthye to be much reproued in a trew christen man to be presente at the souper of the lorde and yet not to receyue the sacramente The whiche .ii. causes doubtlesse are not only contrarye to the dewtie and seruice that god doth in his word require both of the priestes and people but also to the vse that hathe ben in the olde and prymatiue churche afore times And yet to stablyshe the first cause and errour the Pope hath brought in this reason ¶ The lorde hath instituted this sacramente that there myghte and shoulde receyue it who so dothe of a pure herte desyre it The whiche desyre shall neyther by the multitude nor fewenesse of the people be hyndred And therfore saith he may any priest pryuately for him self alone vse this sacra when so euer he doeth with a pure herte desyre it thoughe there be no man to be comunycated with him ¶ The aunswer That the sacrament was of the lord instituted The souper of the lord is not bownde to any tyme place or people and yet the faithfull oughte not to holde it otherwise than the lorde cōmaunded that
there might and shoulde receyue it whosoeuer of a pure herte and good deuotion dyd desyre it must nedes be graunted But to desire it wyth a pure hearte and good deuocion can doutlesse be none other thinge than to desyre it accordynge to the ordynaunce and institucion of the lorde Nowe is it verely the institutiō of the lord that the faythfull shall in commune and beyng gathered together receyue it one with an other as the lorde dyd holde it him selfe at the fyrst and cōmaunded it of other to be holden like as sainct Paule wel witnesseth and concludeth vpon this that it is not the holdynge of the lordes souper when it is not kept in commune but euery companye for it selfe Whervpon he learned and exhorted the Corinthians doynge the contrarye to tarye one for another i. Cor. xi and so to holde it in commen together ¶ Thou sayest yf this ordinaunce of Paule shoulde be obserued of all men than were the sycke folke lyke to be euell seene vnto whiche can not come vnto the churche to receyue the sacrament there in commune ¶ The aunswer Bycause the sycke folke can not come vnto the churche therefore oughte the Churche thorowe certeyne of their ministers and membres to come vnto them and so to holde a communion with them at home in their own houses rather thā so godly an ordinaunce shoulde be broken But yf it shoulde so chaunce that this ordynaunce of receyuynge the sacra one with another in commune could not so be kept for lacke of tyme and persones conueniente Christe him selfe shewed an ensample of this in healyng a sike mā vpon the sabbothe day Mar. ii than maye the ministre dyspence with this ordinaunce in time of necessitie and preferre the succouringe of the sycke mannes conscience before the obseruing of any outwarde ceremonye But where the people may come together there ought this godly ordinaunce to be obserued with al dilygence For thus haue the good holy fathers vsed it in the primatiue church alwayes The whiche did yet holde the souper of the lorde pryuately for them selfes in their oratories which were lytle chapelles in their houses when they could not haue the people to gether to the sacramente and had yet a good deuocion to holde the holy souper though not alone but with their deuout brethrē like as we may rede of saincte Vlrichus and other holy fathers and godly byshoppes whiche had their priuate masses in their owne houses but not without communicantes Wherfore seing it is the ordynaunce of the lorde that we should holde the holy souper one with another in cōmune as Paule well witnesseth and that it hath ben alwayes vsed to be holden so of the most holy martyrs cōfessours and other godly fathers tyll nowe of late it can be no good deuocion to desyre to receyue the sacramēt after another ordre thā god dyd bothe vse it him selfe and gaue commaundement to haue it vsed of other seynge there can no mā amend his ordre and fashion in it Yf a man do desyre to haue his deuocion exercised and strenghthened through the vsynge of godly thinges he maye vse suche thinges as god hath ordeyned for euery mannes sodein necessitie as the hearinge or redyng of the holy scripture or he may deuouteli geue him selfe to fast praier and almosse dedes In the whiche godly exercises a trewe and deuoute faithfull man maye aswell receyue and eate that heauēly breade Christ our lorde as in the holy souper But yf he haue deuocion to eate the souper of the lorde so let him tary for the cōgregation that with the eatyng therof together with them in commune he may professe and shewe that as the breade is made of many graynes which ministreth vnto hym the verye body of Christ the wine of manye grapes whiche ministreth forthe his blod so wil he be of one mynde wyl power with all them speciallye that receyueth it together with him Now is it trew also that there is mencion made in the olde doctors both of the Grekes and Latins that the people vsed in their dayes to receyue the sacrament some at Easter onely some twyse or thryse in the yeare and some oftener but very few dayly where the masse was yet daily obserued But yet can not this proue tha t men haue kept the souper of the lorde with out communicantes and that in euery corner of the churche like as we haue done For there was alwayes some good deuoute people besydes the clerkes and scholers which wer thē many in eueri church that tended vpon the ministraciō of the sacramentes that would receiue it together with the priest And lesse any shoulde dout of this I shal manyfestly proue it to haue ben so ¶ A playne declaration out of the holy scripture and of the vse of the primatiue church that there should no masse be holdē wherin the souper of the lorde is vsed with out communicantes The worde of god sheweth this plaine ynough wher it saith do this in the remembraunce of me By the whiche wordes we maye well perceyue that we ought to do euen the same thing in the holy souper of the lord that he did him selfe in it Now do the euangelystes manyfestly witnesse that he toke the breade and the cuppe in his hande gaue thankes communicated them both vnto hys disciples commaundyng them therwith to take them bothe and receyue them The which commaundement beyng so manifest that nothing can be more plainli spokē ought to be so highly estemed of vs that we should thinke it vtterly vnlawfull to handle or vse this sacrament otherwyse than the lord hath done with it him selfe Wherefore this plaine earnest ordinaūce of Christ shal be sufficiēt for to declare vnto al Christē mē that to holde the souper of the lord with out cōmunicantes that is to say wythout the mynistryng or cōmunicatyng of it vnto some bodye is not lawfull And that the holy fathers of olde time haue also thought it vnlawful may easely be perceyued by thys The holy fathers make alwayes mencion of the dystrybutynge receyuynge of the sacrament in that they do at all tymes whē they make mention of the souper of the Lorde and speake of it at any tyme fully make mencion of the halowyng and dystributyng of the sacrament together as the chiefe parte and substāce therof As is to be sene fyrst by saint Cypriane who wrytyng of the masse brought forth thys ensample for to feare suche as were vnworthy from cōmyng to the sacramēt Sermone de lapsis When the cōmune prayers ceremonies were fully done and that the deacon had begon offre Note how the olde fathers vsed thys word offer that is to say to offre presente the chalice vnto them that were present a certeyne mayde thorowe feare of the godly maiestie bycause she had geuen vnto her aunte in the tyme of persecution parte of it that had ben offered vnto Idolles turned her face
thei shewe therwith an vnshamefast stubburnesse shal heare of the lorde these wordes Frende how arte thou coÌ„men herin And hast not the mariage cloth on c. And thys h. doctor Chrisostome noteth these wordes speciallye here that the lorde sayd not Wherfore art thou sytteÌ„ downe but wherfore art thou coÌ„men herin Wherby he wolde shewe that there shulde no man come in or tarye at thys feast whych is not clothed with the mariage cloth Christ that is to say which is not mete to receyue holsomely the holy sacra to his saluation But yf it be so that a man do not know him selfe to be in wylful synne that is to say that he wyl wylfully abyde in it when he is preseÌ„t at the souper so wer it then a great shame to despyse and coÌ„temne the kyng our lorde Christ his heuenly meate drynke in not receyuyng it wheÌ„ it is so gentely offered And suche a one doeth Chrisostome compare to hym that is desyred of a frende to a good souper and commeth wassheth hys handes and lytteth downe at the table and yet toucheth nothyng nor ones proueth of the meate whome doutlesse sayth he he that desired such a one can do none other then take hym vp agayne to hys great shame Thys holy father geueth this answere also vnto al them that wyl say they are vnmete or vnworthy to receyue the sacrament He that is not mete to the communyon of the sacrament is not mete to praye together with the churche and wyll yet be present at the holy souper He that is not mete to receiue the sacrament is neither mete wyth the churche to praye nor ones to beholde the sacrament But he shall do penance fyrst and then come vnto the table of the lorde wheÌ„ he fyndeth hym selfe mete to receyue the holy sacrament also And thys ordinaunce dyd Pope Calixtius acknowledge to haue ben receyued of the Apostles to be obserued in his tyme in the churche of Rome e. ê‘acta de coÌ„sec distinc xi as he witnessed saying WheÌ„ the halowyng and preparyng of the people to the sacrament by thankes geuynge vnto the Lorde for it Thapostles ordeyned that suche shoulde be shette out of the churche as wold not receyue the sacrament in commune is done then shall they all be communycated that wyll not be shett out of the churche For thus saieth he haue the Apostles ordeyned it and thus doth the church of Rome kepe it What woulde thys Pope saye thynke you yf he myght now come into the church of Rome and see the sacramente as it is thought to be handled in euery corner of the church and yet neyther the priestes to offre it vnto any man nor any of the people ones to desire it woulde he saye that this Pope were ether hys successor or the successore of thapostles no truly For yf he thought it to be a godly ordynaunce and worthie to be kepte of all men ones and that so muche the more as it had ben vsed of thapostles them selues that all they should be shet out of the church that would not receyue the sacrameÌ„t wheÌ„ the souper of the lorde was kepte he would doutlesse the say both that this were not the keping of the right souper of the lorde whiche is nowe vsed in the church also that he which was now Pope were no true Christen man Be coÌ„set â—istinc i. The .ix. cannon also which Gracianus witnesseth to haue ben the ordinaunce of thapostles commaundeth all faithfull that come into the churche and heare the scripture yf they wil not also continue in praieng and receyuyng of the sacramente to be shet out of the church as them that set vp a mysordre amongest the people Whiche thing was ordeyned also in the .ii. canon concilii Antiochini And the .viii. canon of thapostles doth require that yf a bishop priest deacon or other clerke wyll not be communicated when the souper of the lorde is holden he shoulde shewe the cause therof And yf the cause be leaful he should be pardoned that he dyd not communicate But yf he do not shew the cause of it so shal he be sheâ— out of the congregacion as one that offendeth the people and styrreth vp a suspection of him that offered the sacrament to be receyued Now these .iii. canons or holy ordynaunces do acknowledge it to be so great a faute to come into the congregation where the holy souper of the lorde is holden and yet not to be communicated that they commauÌ„de such to be excluded and shet out of the churche Shewinge this to be the cause of their appoyntinge so harde a punishement to the offenders Bycause they that dyd so absteyne or with hold themselues froÌ„ the communioÌ„ dyd brynge in a mysordre into the church As yf it wer don of a bishop priest deacoÌ„ or other clerke it caused the people to suspect his liuing or learning which dyd ministre the sacra to besuch as with whoÌ„ meÌ„ shuld not be coÌ„municated For who so did not holde hym selfe in the trew doctrine receyued and agreed vpon in the churche as there were many suche in those dayes with him dyd no deuout bysshope pryest or clerke communicate He shall therefore sayth the canon shewe the cause why he is not communicated not bring in or styre vp a vayne suspectioÌ„ of any maÌ„ thorow the which the holy ministracion might be despysed or a deuysyon set vp amongest the people Who seeth not now by these wordes that to appere by the holy souper and not to be communicated with the congregracion hath ben condemned both in laye men and also in the clergye And that therfore bycause it brought in a misordre amongest the people whiche were in vse to be communicated together But specially we may see by this latter canon that al the people in those dayes when this ordre was taken dyd vse to be communicated together that suche should be expulsed as would not come to the sacrameÌ„t For elles how shoulde that ministre haue ben brought in an euel suspeccion with the people that ministred the holy souper wheÌ„ a byshop priest deacon or other clerke had comeÌ„ in and not ben coÌ„municated with him at his ministracion yf it had not ben the commen vse that all they whiche were present at the holy souper should be communicated and in lyke manner how should they of the layte which dyd not receiue it together haue ben accused therof as men that set vp a misordre in the churche yf it had not ben the commen vse that when the holy souper was holden al they that were present shoulde receyue the sacramente together but doutlesse it was the commen ordre in those dayes that men shoulde shet out of the churche and commen congregation bothe them of the clergye and laite that were present at the holy souper and were not coÌ„municated together And that for this purpose bycause the doynge therof when it was done of a laye man dyd bryng in a misordre in the churche where the people were wont to receyue the sacramente all together and when it was done of any of the clergye it stirred vp an euell suspection towardes him that ministred the holy souper Out of al these now it is manifest and plaine to euery christen maÌ„ that both after the worde of god and vse of the olde or prymatyue churche it was worthy reprofe to be present at the holy souper and not to receyue the sacrament together For the lord hath ordeyned his holy souper for al them his disciples only that wyl and maye receiue it together And he that wyll not be suche a dysciple to him is not this souper prepared For the lord hath not instituted it to be a lokyng glasse or a gasyng stocke but sayde take eate take drynke And lykewise Paule the breade that we breake c. we saith he not I Cor. xi or the priest alone And further saith he one bread one body for we all take part of one bread we al sayth he And thus hath the olde churche vsed it also tyll the true gouerning of the same dyd fall tyll men begaÌ„ to holde the h. souper of the lord not therto that we might the more perfiteli liue in christ he in vs but that the priestes might get theÌ„ a liuing by it wtout any true teaching or preching of Christ wtout ani mouing of the people to repeÌ„tauÌ„ce ameÌ„demeÌ„t of liuing by their haÌ„dlyng of the h. sacra Which thing to do the better the priestes said the masse was a sacrifice for sin And theÌ„ the people were coÌ„tent to loke at the sacra a farre of bycause the priestes had perswaded theym that yf they were presente at the hearynge and seynge of the Masse or gaue any thing therunto so shuld it obteyne them al good fortune and saue them from all peryll dauÌ„ger whether they vnderstode it or not whether thei were communicated or not they hauynge repentaunce for their sinnes and purpose to amende there lyues or not But as god and our sauiour Iesu Christ hath ordeined this holy sacrament for to moue vs first vnto a sure faith and truste in the free remyssion of our synnes that he might the better so cause vs bothe to repent of our synful lyues and to be bolde also to folowe his moste louynge commaundementes and that by the ministring of his blesed body and blode to be receyued of vs by the corporall receyuing of it he graunt vs also so to behaue oure selues at all suche times as it shal be presented vnto vs that we maye coÌ„tynually be thankefull bothe to him and to our neyghboure for the same Graunte this good Lorde for thy swete sonnes sake Iesus Christe Amen ¶ Imprinted at LondoÌ„ for Gawlter Lynne dwellyng on Somers kaye by Byllynges gate Cum priuilegio ad imprimendum solum