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
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
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
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