mission of sins."

There is a very general

agreement among them all. This Sacrament being thus instituted was adopted by all early Christians with very few exceptions, and no modern sect rejects it except the Quakers and some Mystics, who make the whole of religion to consist of contemplative love.

The texts subjoined admirably well prove the substance of the Article.

The second part of this Article condemns the popish doctrine of transubstantiation, or the change of the substance of bread and wine into the real substance of Christ's body and blood in the administration of the Lord's Supper. The idea of Christ's bodily presence in the Eucharist was first started in the beginning of the eighth century; and it owed its rise to the indiscretion of preachers and writers of warm imaginations, who, instead of explaining judiciously the lofty figures of Scripture language, understood and urged them in their literal sense. That this doctrine is repugnant to Scripture is evident from the proof given ref. d; and it overthrows the nature of a Sacrament, because it supposes what we eat and drink to be not the sign, but the thing signified.

Faith and repentance are the means whereby we reap benefit from the Eucharist.

The last part of this Article refers also to the Papists, among whom it is the custom to reserve part of the consecrated bread for the

purpose of giving it to the sick or other absent persons at some future time: they also carry about the host when consecrated, in solemn procession, elevate it with superstitious ceremony, and worship it in the same manner as they would worship Christ.

a

ARTICLE XXIX.

Of the Wicked, which do not eat the Body of Christ in the Use of the Lord's Supper.

THE wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as St. Augustine saith) the sacrament of the body and blood of Christ; yet in no wise are they partakers of Christ, but rather to their condemnation do eat and drink the sign or sacrament of so great a thing.

a John xiii. 26, 27. When he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And after the sop, Satan entered into him.-1 Cor. xi. 29. He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.

This Article is connected with the preceding, and follows from it: it was probably directed against the Papists, who contend that the mere receiving of the Lord's supper pro

cures remission of sins ex opere operato, as it were mechanically, whatever may be the character and disposition of the communicant: and further, this Article, which is drawn up in the very words of St. Augustine, entirely overthrows the doctrine of transubstantiation; for if the elements be changed into the very body and blood of Christ, then no reason can be assigned why wicked men, and even mice, may not eat the body of Christ.

a

ARTICLE XXX.
Of both Kinds.

THE cup of the Lord is not to be denied to the lay people: For both the parts of the Lord's sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.

a Matt, xxvi. 27. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it.— Mark xiv. 23. And he took the cup, and when he had given thanks, he gave it to them, and they all drank of it.-1 Cor. xi. 26. As often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he

come.

It appears from the unanimous testimony of the fathers, and from all the ancient rituals and liturgies, that the Sacrament of the Lord's Supper was in the early ages of the Church

administered in both kinds as well to the laity as to the clergy, The practice of denying the cup to the laity arose out of the doctrine of transubstantiation. The belief that the sacramental bread and wine were actually converted into the body and blood of Christ, naturally produced in a weak and superstitious age an anxious fear lest any part of them should be lost or wasted. To prevent any thing of this kind in the bread, small wafers were used, which were put at once into the mouths of the communicants by the ministers: but the priests having in vain endeavoured to prevent the occasional spilling of the wine, first by sopping the bread in it, then by having tubes to convey it into the mouth, and by various other means, it was at last determined to withhold the cup entirely from the laity. And this doctrine, after spreading gradually for nearly three centuries, was at last established by the authority of the Council of Constance in the year 1414.

ARTICLE XXXI.

Of the One Oblation of Christ finished upon the Cross.

a

THE offering of Christ once made, 'is that perfect redemption, propitiation, and

a Heb. ix. 26. Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. b John i. 29. The next day John seeth Jesus coming

e

C

satisfaction for all the sins of the whole world, both original and actual: And there is none other satisfaction for sin but that alone. Wherefore the sacrifices of masses, in the which it was commonly said that the priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.

unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 1 John ii. 1, 2. And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.

Heb. x. 14, 26. By one offering he hath for ever perfected them that are sanctified. There remaineth no more sacrifice for sins.-Ver. 10.

d Heb. ix. 25, 26. Nor yet that he should offer himself often; as the high priest entereth into the holy place every year with the blood of others: For then he must often have suffered since the foundation of the world: But now once in the end of the world he hath appeared, to put away sin by the sacrifice of himself.

e" Masses" was the name of the Lord's Supper in England till the middle of the reign of Edward VI.

This Article is directed against the doctrine and practice of the Romish Church with respect to masses. The Papists, believing that the bread and wine are by consecration changed into the real body and blood of Christ, consider Christ as offered up to God