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ARTICLE XXX.

Of both Kinds.

THE Cup of the Lord is not to be denied to 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.

Is not to be denied, &c.] If one part of this Sacrament be more necessary than the other, the cup seems to be so; since it represents the blood of Christ, to which remission of sins, and our redemption, are oftener ascribed in Scripture, than to his body. Now the Romanists do but trifle when they say that the blood is with the body; since in the Eucharist we commemorate not the life of our Lord, but his death, in which the blood was separated from his body. See 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. And Luke xxii. 19, 20. And he took bread, and gave it unto them, saying, This is my body which is given for you: This do in remembrance of me. Likewise also

the cup after supper, saying, This cup is the New Testament in my blood, which is shed for you. Christ himself hath also guarded against this piece of sacrilege, by commanding that all should drink of the cup, Matt. xxvi. 27. And in Mark xiv. 23. it is said, that all drank of it; which is no where expressly said of eating the bread. See also 1 Cor. xi. 26, 27, 28. in all which verses the Corinthians in general are expressly required to drink of that cup.

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See also Justin Martyr. Afterwards bread, and a cup Apol. Ì. "of water, and wine and water, are brought to him c. 85. "who presides over the brethren; and he, having taken "them, offers up praise and glory to the Father of all

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things, in the name of his Son, and of the Holy Ghost; "and adds a particular thanksgiving to God for having "vouchsafed us these gifts through his hands. When he "has finished the prayers, and the thanksgiving, all the "people present give their joyful assent to them, saying, "Amen. The chief minister having thus given thanks,

Epist. ad Philadel.

Epist. 63.

Ibid.

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"and all the people having thus given their assent, they "whom we call deacons, distribute to every one present "the bread, the wine, and the water, which have been "thus sanctified by giving of thanks, that so they may all partake thereof."—See again Ignatius. "Take care to use 66 one Eucharist. For there is but one flesh of our Lord "Jesus Christ, and one cup for the union of his blood." And St. Cyprian "The baptism of saving water is but once received, and is not to be repeated; but the cup "of the Lord is always thirsted after and drank in the "Church. Since we make mention of his Passion in all our sacrifices, (for the Passion of our Lord is the sacri"fice which we offer) we ought to do nothing but what "he did. For the Scripture saith, As often as ye eat this "bread, and drink this cup, ye do show the Lord's death "till he come.—For to show forth the justification and the "Testament of our Lord, and not to do the same that our "Lord hath done, what else is this but to cast his sayings behind us, to despise the Lord's discipline, and to "commit, not earthly, but spiritual thefts and adulteries? "Since he who steals from the truth of the Gospel such "words as our Lord hath spoken, and such facts as he "hath done, corrupts and adulterates the divine precepts." And again. "How do we teach and encou66 rage those who are to fight Christ's battles, to spend "their blood in the confession of his name, if, when they 66 are going to engage, we deny them the blood of Christ? "Or how do we make them fit for the cup of martyr"dom, if we do not first admit them to drink in the "Church the cup of the Lord, of which they have a right "to partake?"

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See also Nowelli Cat. p. 149. Jewell's Def. Apol. Part II. C. 12. Divis. 2. and Reply, Art. 2. Discourse of Communion in One Kind. Hammond's Pract. Cat. B. VI. Sect. 4. Bilson of Christian Subj. Part IV. p. 494. Field of the Church, Append. to the 3d Book, p. 193.

ARTICLE XXXI.

Of the one Oblation of Christ finished upon the Cross.

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

Since the offering of Christ, which was once made upon the cross, is sufficient; there is no occasion for any other; and since it is perfect, it ought not to be repeated. See Heb. x. 10. We are sanctified through the offering of the body of Jesus Christ once for all. And 1 John ii. 2. And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.

See also Ignatius. "The Passion of Christ is our resur- Ad Smyrn. "rection." And Irenæus. "It is one and the same Christ lib.3.c. 18.

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Jesus, the Son of God, who by his Passion hath recon

"ciled us to God. For he hath truly saved us."-And

again. "For this cause Christ died, that the Testament Lib. 5. c. 9. "of the Gospel being open to, and read by, the whole

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world, might first make those who were in bondage, "free, and then constitute them heirs of those things "which were his."

None other satisfaction] See Heb. x. 26. If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. See also St. Cyprian. "We make mention of his Passion in Epist. 63.

"all our sacrifices; for the Passion of our Lord is the "sacrifice which we offer."

Where note, that though the Passion of our Lord be a sacrifice, yet there cannot be a true sacrifice in the mass,

unless our Lord truly suffered in the Mass. Which to affirm, is very shocking and absurd.

Wherefore the sacrifices of Masses, &c.] See Heb. ix. 25, 26. Nor yet that he should offer himself often; as the high-priest entereth into the holy place every year with blood of others: for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Now if Christ himself be truly offered in the Mass for the remission of sins, then he is often truly slain, and his blood is often truly shed; for without shedding of blood is no remission. Heb. ix. 22. This certainly, if any thing be so, is a blasphemous fable. But if he is only offered mystically, that is, if in the Mass that one only sacrifice, which was offered upon the cross, is again represented upon the altar; then there is not in the Mass a true, proper, and propitiatory sacrifice, as the Romanists believe; but only a commemoration of a true, proper, and propitiatory sacrifice, as the Reformed believe.

See Nowelli Cat. p. 152, 153. Mason de Min. Angl. B. V. Potter of Ch. Government, Ch. 5. Sect. 4. Jewell's Reply, Art. 17. Prideaux's Fasc. Controv. C. 6. Q. 6. Bilson of Christian Subj. Part. IV. p. 505. Field of the Church, Append. to the 3d Book, p. 203, 335. Buckeridge of Kneeling at the Communion, p. 47.

ARTICLE XXXII.

Of the Marriage of Priests.

BISHOPS, Priests, and Deacons, are not commanded by God's law, either to vow the estate of single life, or to abstain from marriage: Therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.

Since it appears from the Epistles of St. Paul, that the Apostles had and led about their wives, also what qua

lifications the wives of presbyters and deacons ought to have; it follows, that it is lawful for the clergy to marry. -See 1 Cor. ix. 5. Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? And 1 Tim. iii. 11. Even so must their wives be grave, &c. And Heb. xiii. 4. Marriage is honourable in all.

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Tertullian, a married presbyter, wrote two " Books to a Wife;" in the first of which, Ch. 7. he intimates that he had made use of the rites of matrimony, saying: "Why "don't we endeavour, as much as we can, after the faculty of continence? If ever it happens to be in our power, let us perfectly attain it; that so in the time of "widowhood we may wholly dedicate ourselves to that "which in a married state is not altogether practicable." -And St. Cyprian does not find fault with Novatus, a Epist. 53. presbyter, for being married, but for having committed parricide, by striking his wife's belly so violently with his heel as to cause her instantly to fall in labour, and bring forth a dead child.

See also Jewell's Def. Apol. Part II. Ch. 8. Div. 1. Hall's Letter to Whiting, Dec. II. Epist. III. and, Honour of the Married Clergy. Patrick's Answ. to the Touchstone, Sect. 4. Treatise of the Celibacy of the Clergy. Field of the Church, B. V. C. 57, 58. Mason de Min. Angl. B. II. C. 8.

ARTICLE XXXIII.

Of Excommunicate Persons, how they are to be avoided.

THAT person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an heathen and publican, until he be openly reconciled by penance, and received into the Church by a Judge that hath authority thereunto.

Since the Church is a society of holy persons subject to Christ, what can be more equitable, than that such an one

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