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
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
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
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
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
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