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
value yet costly in beyng according to their pleasures And to honoure men thus doeth euen naturall reason learne vs whyche teacheth that for asmuche as honouryng muste be a shewynge of a synguler good wyll and mynde of hauyng one in reuerence in our hertes so muste we haue a great respecte both to the dignite and to the wyll and pleasure of the persone also whome we wyll honoure either with oure bodyes or gyftes Wherupon it commeth that yf we perceyue them whome we wil honoure with gyftes to haue pleasure in huntynge we do rather geue them sweft greye hundes than good drawyng oxen Haue they pleasure in halkyng so do we soner geue thē a sparre halke than the beste syngyng byrde that can be gotten And thus doubtlesse do we in al our giftes we haue alwayes our chiefe respecte to the delyte and pleasure of him vnto whome we will shewe our selues beniuolent and thankefull Nowe seyng than that euery nature learneth vs thus to honoure euery manne accordynge to it that we holde of his dygnite and to haue a specyall respecte alwayes to the delyte and pleasure of hym whome we wyll honoure wyth gyftes or other thankfulnesses and that Christ oure sauiour is the hyghest in all degrees and therwythall of so great dygnyte that we neyther haue nor can get of oure selues it wherewyth we myghte honoure hym accordyng to hys degree and as we of dewtye are bounde so muste we specyallye in the honourynge of hym haue a greate respecte vnto it wherein he wyll be honoured of vs and what maye be to hym pleasaunte and acceptable Yf we wyll then loke vpon the holy scripture aryghte oute of the whyche onely we may be in certeine of thys so do we fynde that oure Lorde and God requireth thys honoure of vs specyallye What the true honouryng of God is and the special tokens thereof fyrste that with al our hertes mindes we geue fayth vnto al his wordes workes and secondly that we freli and to the praysynge of his name enlarging of hys kyngdome confesse and acknowledge the same fayth outwardly with the geuynge of our holelynes to the exercysynge of all his lawes and commaundementes as to the hearyng of his worde desirousely to the receyuynge of his sacramentes thankefully and to the applyenge of our selues humbly to fastyng prayer and to all the dedes of charytie that our bodyes therwith myght be kept vnder and gentelye serue both hym our neyghbour in all holynesse ryghteousnes This is the true honouryng of oure lorde God the specyall tokens thereof Vnder the whiche these tokens are also cōprehended both that we with our bodyes do shewe all humylytye and mekenes when with our soules we perceyue the grace of God to be specially present vnto thē Other tokēs of the trew honourynge of god as it is in the ministracion of hys worde and sacramentes also that we prouide his worde to haue a place tyme appointed conuenient for the honourable ministracion therof his sacramentes to haue instrumētes both honest seming And that these latter tokēs are also a kynd of the honourynge of God may wel be sene by them of the olde tyme vnto whome he gaue commaundemēt for the decent mynistratyon of his holy word and sacramētes both that there should be buylded fyrst a costly tabernacle after that a gorgyouse tēple with an alter al so that there should be prouided many instrumentes of golde syluer precyouse stone of sylke cypres such other for ornamētes of religion let it be an acceptable thynge vnto hym that they shoulde honour him wyth the fallynge downe before the Arke of promyse i. Re. ii and towardes the same as also towardes heauen to lyfte vp theyr handes and eyes for the shewynge of theyr obedience towardes hym therewyth because men shoulde the more surely know hys grace to be ryght present at the mynistracion of all suche thynges as he had ordeined hymselfe to geue forth the same by and that the ministration of them was therfore right preciouse and honourable Gal. iiii But seyng these thynges are nowe out of vse as towchynge to the expresse commaundemente of God whereby they had a sacramentall signification to wete both temple ceremonyes and also the instrumentes vsed for the same and that the lorde in the newe testament hath appoyncted neither temple nor instrument lyke as there was in the olde but dyd bothe he hym selfe and hys Apostles also after hym vse euerye commen houses at theyr assemblynges together and when they woulde yet preache the word of lyfe and admytte euen commen instrumentes for the mynistration of ryghte holy sacramentes we maye well gather therby both that he wyll be aswell present with vs nowe beyng gathered together in his name eyther to heare hys moste lyuely worde or to vse hys moste holy sacramentes or to do any other Godly exercyse els as he was before in what place so euer it be and wyth what kynde of instrument so euer his holy religion be vsed or sette forth and also that the grace geuen vs by hys holy worde and sacramentes nowe doth chiefly call vs to the dispisinge of al pleasaunt worldly thynges and wyll vs to remembre onely thynges heauenly permanent Out of the whiche it doeth also folow that seing he hath nether geuē cōmaūdement nor shewed exāple him selfe nor none of his apostles after him that we should shewe vs to worshyp hym or hys relygyon with the buyldyng of gorgious temples or with the preparyng of goldē instrumentes for the ministratyon of hys holy sacramentes so can ther no man saye that the buyldynge of gorgyouse tēples or the preparinge of goodly instrumentes shoulde be any of the special tokens of the true honouryng of God or of hys holy relygyon more than euen very symple and playne And in lykewyse seing that he hath nether geuen commaundement nor shewed any ensample that we should now ether lift vp handes or eies or knele down to his holy sacramētes lyke as they did in the olde testamente but did hold the most deyntye feast of hys holy supper with his disciples as they were sytting at the table according to their accustomed maner so can there no man appoynte these thynges to apperteyne specyally to the honouring of god in his most holy sacramētes Yet seyng God is euen of the same spirite and mynde towardes mankynde nowe that he was then in the olde time Hebrue xiii and that he doth geue vs euen the same thing now by his holy word and sacramentes i. cor x. that he then gaue forth vnto thē yea and that so much the larger doeth he geue them vnto vs now as Christ hath opened al thynges more plainly by his commyng into our nature corporally it must nedes therfore be a tokē also of hauing him in honor reuerēce now aswel as it was thē both to prepare an honest place instrumētes cōueniēt for the better vsing of his
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
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
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
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
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
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