A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.

Of Communion in one, or both kindes. The 7. Chapter.

Iewel. Pag. 229.

M. Harding saith, neither Christe commaunded, nor the Apostles or∣deined, that the Sacrament should be deliuered to the people in both kindes. Certainely these vvords of Christe, Drinke yee al of this, doo this in my remembrance, are very plaine vvordes of commaundement, and institution. Therefore Chrysostome saith, that Christe said, bothe in the bread, and also in the cup, Doo this in the remembrance of me. And Theophylacte, The reuerend cup is in equal manner deliuered to al. And vvhereas Christ saith, drinke yee al of this, Paschasius putteth thereto these vvordes, tam ministri, quàm reliqui credentes, as vvel the ministers, as the reste of the faithful.

Harding.

THe literal sense of those wordes, Drinke ye al of this: was none other, then that the Cup should be diui∣ded betwen al the twelue in such sort, that two, or three of them should not drinke it vp, as thinking to haue it filled againe for the reste: but that Peter should so drinke, as to leaue some for Ihon, and Ihon so, as to leaue some for Androw, and so eche mā to leaue some deale, til the very last man had drunke of that cup, once filled, and once cōsecrated: for to that end, this word (al) doth serue. And that may wel appeare by S. Luke, who geueth vs Christes wordes in this wise: Accipite, & diuidite inter vos. Take yee, and diuide it betwen you. Which wordes S. Augustine saith were spoken of the Cup of the newe Testament. Diuide this Cup betwen you, and drinke yee

al of this, doth make al one sense: and that may more plainely appeare by the word, enim, (for) which doth fol¦low in Christes saying.—Drinke ye al of this, for this is my Bloud. As if he said, were not this my bloud, eche of you might drinke vp the whole cup, if occasion of thirst so required. But now it is geuen, not to quench bodily thirst, but to nourish the Soule. Therefore drinke ye so, that al may drinke of this one Cup. Et biberunt ex illo omnes. And al they dranke of it.

Thus we see by the Circumstance of the place, that the worde (al) doth nothing elles, but warne them of the Mysterie present in the Cup: whereof we may not in∣ferre that al, which at any time doo communicate in one Churche, must needes drinke of one Chalice, as the Apostles did: as neither that there muste be stil twelue to drinke of euery Cup. For that was a Cir∣cumstance so vsed in Christes Supper, as we can make no lawe thereof. The true lawe to directe vs in that behalfe, was committed to the Apostles, who taught the Churche, that alwayes at the Consecration it was needeful for bothe kindes to be offered, and receiued: as wel that the being of Christes Soule aparte from his Body at his death might be signified, as also, that the publike Minister might wholy represent by his out∣warde action, that here is al foode necessary for mannes comforte, whether it be meate, or drinke that he nee∣deth. As for the reste, it shoulde be al one, whe∣ther they that communicated, receiued one, or bothe kindes: bicause the whole Body, Bloude, Soule, and Godheade of Christe is fully present in either kinde.

Concerning that S. Chrysostome, and Theophylact•• haue said, as wel of the cup, as of the bread, Doo this in my remembrance: it meaneth, that as wel when we con∣secrate the Body, as when we consecrate the Bloud, or when we receiue either of them bothe, the end of our doing must be the memorie of Christes death.

Whereas Paschasius addeth expressely, that the Mi∣nisters must as wel drinke of the Cup, as the reste of the faithfull, you name vs not the place, where we maye find it: And therein you haue done more politikely, then vprightly, or plainely. For in deede it maketh not for you. Paschasius in that place disputeth of spiritual eating or drinking, and saith, that as wel the faithful people, as the ministers, muste drinke spiritually of this Cup. His wordes immediatly before are these: Solus Christus est qui frangit hunc panem, & per manus ministrorum distri∣buit credentibus, dicens, accipite, & bibite ex hoc omnes, tam ministri, quàm & reliqui credentes. It is Christ alone that breaketh this bread, and diuideth it by the handes of his ministers vnto the beleuers, saying, take ye, and drinke ye al of this, as wel ministers, as also the other beleeuers, this is the Cup of my Bloud. Lo as wel the ministers, as al others are bid to drinke of the bread or Cup indiffe∣rētly, to wit of Christ, so that he speaketh no more of the Cup, then of the bread, but al in like wise of Christ alone. For Paschasius saith, that Christe brake the bread, saing, take yee, and drink yee al of this, this is the Cup of my bloud. He then so mingleth the breaking of the bread with the drinking of the Cup, that a man may wel perceiue, that he rather spake of the thing it selfe conteined vnder those formes, then of either kinde, or forme by it selfe.

Iewel. Pag. 230.

M. Harding him selfe is forced to confesse by the reporte of Leo, that the first knovven deuisers, and authors of his Communion in one kinde, vvere the olde heretikes called the Manichees.

Harding.

Where haue you any such word in al my booke M. Iewel? I must beare with you for customes sake. For this is your accustomed manner, to make me speake, that, which I neuer thought. It is to be vnderstanded, that be∣fore the time of Leo, and in his time also, the manner and custom was, that the faithful people receiued either one, or bothe kindes, as their deuotion serued them. By occa∣sion of which custom, the Manichees also couered their pestilent heresie, as they who beleued, that Christ had no true flesh, and consequently no true bloude, but onely a phantastical, or apparent body without real truth of flesh and bloud. They then perceiuing, that at the mysteries some Christians vsed to receiue one kind alone, mingled them selues alwaies with them, and wholy absteined from the Chalice. Which thing when Pope Leo percei∣ued, he gaue a watch worde thereof vnto the people, say∣ing, Cùm ad tegendam infidelitatem suam nostris audeant in∣teresse mysterijs, ita in Sacramentorum communione se tem∣perant, vt interdum tutius lateant: Ore indigno Christi cor∣pus accipiunt, sanguinem autem redemptionis nostrae haurire omnino declinant. Whereas they, to hide, and cloke their infidelitie, be so bolde, as to be present at our Mysteries, they behaue them selues so in the receiuing of the Sacra∣mentes, that now and then they may lurke the more fafe∣ly. They receiue with vnworthy mouthe the body of Christe, but as for the bloud of our redemption, they

vtterly refuse to receiue it.

Now if these men came thus to the mysteries among the Christians to hide their heresie, and infidelitie: it is not to be thought, that they alone receiued one kinde. For then they had forthwith ben betraied. But whereas other men receiued either the body, or the bloud, as oc∣casion, or deuotion required: the Manichees euer recei∣ued only the body of Christ, and neuer the bloud, and that with this false and heretical opinion, that Christe had no true bloud. Gelasius then being Pope not long after Leo, willed al the Christians, who before were at libertie, to receiue bothe kindes, that thereby al oportunitie, and oc∣casiō might be taken from the Manichees any more so to lurke, and to cloke their impietie. Now to declare this muche, is not to confesse, that the Manichees were the first deuisers of Communion vnder one kinde. Wherfore you maie haue good leaue M. Iewel to take that spiteful Vntruthe to your selfe home againe.

Ievvel. 230.

You saye, yee exhort the people to receiue their maker. VVhat Scrip∣ture, vvhat father, vvhat doctour euer taught you thus to saye? It is the bread of our lord, as S. Augustine saith, it is not our Lord. It is a creatu∣re corruptible, it is not the maker of heauen, and earth.

Harding.

Good wordes M. Iewel, I praie you. Christ saith: he, that eateth me, shal also liue for me. Was he, that spake these wordes, the maker of heauen, and earth, or no? If he were, accursed be he, that demeth him so to be. If he be our ma∣ker, and God, when we exhort men to receiue him in the blessed Sacrament, why maie we not exhort them to re∣ceiue their maker? And the body of Christ hath no other person to rest in, or to be susteined of, beside him only,

who being the Son of God, is maker of heauē and earth.

You know, that our forefathers were taught to cal it their maker, euen as S. Augustine confesseth, that his people called the Sacramente of the Aulter, vitam, life. You make as though S. Augustine denied the Sacrament to be our Lord, which he neuer doth, but rather saith, Illi manducabāt panem dominum, they did eate the bread their Lord: but Iudas did eate Panem Domini, the bread of our Lord, against our Lord Illi vitam, ille poenam, They did eate life, he did eate paine. For he that eateth vnworthily (saith the Apostle) eateth damnation to himselfe. If the Apostles at the supper of Christ did eate only the Sacrament (for the scripture speaketh of none other thing eaten) and yet they did eate the bread, which is our Lorde (as S. Augu∣stine saith): Certainely the heauenly bread of the Sacra∣mēt is our Lord. But Iudas is said to haue eaten the bread of our Lord against our Lord, bicause he did eate the Sa∣crament vnworthily, and so he did not eate our Lord, as he is bread, that is to say, as he feedeth, but as he is a iudge, and as he condemneth the vnworthy eater to euerlasting paine. For otherwise S. Augustine saith, that Iudas did eate his maker. Sinit accipere venditorem suum, quod norunt fideles, pretium nostrum. He suffereth him that sold him, to receiue our price, which the faithful knowe. Our maker was our price through his humaine nature.

In illo Sacramento Christus est (saith S. Ambrose) quia corpus est Christi Christ is in that Sacrament, bicause it is the body of Christ Wherfore you see, how litle cause ye haue to be so muche offended with me, for saying, when we exhort the people to receiue the blessed Sacrament, that then we exhorte them to receiue their maker.

Notes

• In 1. Cor. homi. 27. 1. Cor. 11.
• Matt. 26. The lite∣ral mea∣ning of drink ye al of this.
• Luc. 22.
• Augustin. de consen∣su Euan∣gelistarū. lib. 3. c. 1. Enim. Matt. 26. Drinke ye al of this, in vvhat s••••se vvas it spokē. Marc. 14.
• Paschasi∣us spea∣keth of the spiri∣tual eatīg or drin∣king. Paschasi∣us ca. 15.
• ca. 15.
• Sermone 4. De qua drages.
• M. Ievvel forgeth vvordes vpon his Aduersa∣rie.
• The Ma∣nichees heresie denying Christes true flesh.
• Sermone 4. De qua dragesim.
• In Iohan. Tract. 59.
• Iohan. 6. That vve receiue our ma∣ker in the B. Sa∣crament.
• The bles∣sed Sacra∣ment our Lord, and maker by verdit of S. Augu∣stine. Augustin. in Iohan. Tract. 59. 1. Cor. 11.
• Augustin. Epist. 162. Iudas did care his maker.
• Ambros. de ijs qui initiant. cap. 9.